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TRANS  AC7  O N S 


Moravian  r^-cdz  Z 


VOLUME  X 
PARTS  I,  II,  III,  AND  IV 


[Printed  fok  the  Society.] 


TABLE  OF  CONTENTS. 


Page. 

Annual  Meeting,  1913,      .         .         .         .        .  .  1 

Annual  Meeting,  1914,                            .         .         .  3 

In  Memoriam,  .         ,         .  .       .        .         .         .  5 

Specimens  of  Old  Moravian  Poetry,  ...  7 
Historical  and  Statistical  Matter  Relating  to  the 

.  Widows  Society,       .         .                 .         .  -37 


v.  loM/  2/ 


TABLE  OF  CONTENTS 


PACK 


Annual  Meeting.  191 5.        .         .         .         .  105 

Annual  Meeting,  1916.    .....  107 

In  Memoriam,    .                         .         .         .         .  109 

A  History  of  the  Moravian  Seminary  for  Young 

Ladies,  Hope,  Indiana,       .         .        .         .  .       11 1 

A  History  of  the  Moravian  Mission  Among  the  Indians 

on  the  White  River  in  Indiana.      ...  231 

The  Autobiography  of  Abraham  Luckenbach,  .  359 


MB  3 
v.  I0-.3/4- 


TRANSACTIONS 


Moravian  Historical  Society. 


VOLUME  X. 
PARTS  I  and  II. 


[Printed  for  the  Society.] 


bethlehem.  pa. 
Times  Publishing  Company. 
1915. 


TABLE  OF  CONTENTS. 


Page. 


Annual  Meeting,  1913,               .        .        .  1 

Annual  Meeting,  1914,  .         .                 .        .         .  3 

In  Memoriam.  .         ,         ...        .                 .  '  5 

Specimens  of  Old  Moravian  Poetry,  ...  7 
Historical  and  Statistical  Matter  Relating  to  the 

.  Widows  Society,    -  yjr^H  .         .;                ■  .  37 


ANNUAL  MEETING 


OF  THE 


Moravian  Historical  Society, 


The  business  meeting  was  called  to  order  at  10:15  a.m.,  with 
President  Schwarze  in  the  chair.  Nineteen  members  were 
present. 

The  minutes  of  the  1912  meeting  were  read  and  approved.  The 
Treasurer's  report  was  accepted,  ordered  to  be  read  at  the  after- 
noon session  and  an  abstract  spread  upon  the  minutes. 


The  Secretary  reported  five  executive  meetings,  the  catalogu- 
ing of  the  library,  and  the  project  of  a  new  summer  house,  as 
the  notable  work  of  the  year.  He  reported  a  membership  of  349, 
consisting  of  113  life  members  and  236  active  and  associate.  The 
gains  were  2  life  and  15  active  members;  the  losses  were  from 
the  deaths  of  one  life  and  two  active  members ;  nine  were  with- 
drawn or  dropped,  making  a  net  gain  of  five. 

The  Library  Committee  reported  progress  in  the  work  of 
arranging  and  classifying  the  books  and  outlined  plans  for  the 
continuance  of  the  work. 

The  Graveyard  Committee  reported  that  they  had  secured 
plans  for  the  summer  house  and  submitted  sketches.  On  motion 
of  the  brethren  E.  J.  Krause  and  C.  D.  Kreider,  it  was  resolved 
to  accept  the  plan  for  a  one-story  octagon  building,  at  a  cost  of 
$425,  or  to  put  up  a  two-story  building,  according  to  the  plan 
presented,  if  the  money  can  be  raised  for  the  extra  cost. 

The  Publication  Committee  reported  that  plans  were  already 
formed  for  the  new  publication. 


SEPTEMBER   25,  1913. 


Receipts  

Expenditures  . 
Cash  on  Hand 


$  556  10 
645  19 
23  96 
5932  71 
5794  07 


Investments 
Trust  Funds 


2 


The  members  elected  at  this  meeting  were  as  follows  :  Miss 
Rosalie  T.  Beckel,  the  Rev.  and  Mrs.  R.  Crittenden,  John  E. 
Leibfried,  TVTrs.  Charles  H.  Rominger,  Mrs.  H.  E.  Stocker,  the 
Rev.  and  Mrs.  C.  H.  Wenhold,  Jr.,  William  H.  Neisser,  Miss 
Helen  F.  Beitel,  Miss  Emma  B.  Beitel,  Mrs.  Wm.  H.  Milchsack. 

The  question  was  raised  whether  it  might  not  be  well  to  have 
the  vesper  at  one  o'clock,  instead  of  two,  to  serve  as  a  luncheon. 
On  motion,  this  was  referred  to  the  afternoon  meeting  for  dis- 
cussion. 

On  motion,  the  proposition  to  erect  a  monument  at  Nain,  near 
Bethlehem,  was  referred  to  the  Executive  Committee  with  power 
to  act. 

By  unanimous  consent,  the  Secretary  cast  a  ballot  re-electing 
all  the  old  officers.  On  motion,  the  usual  salaries  were  voted  to 
the  Secretary-Treasurer  and  to  the  Librarian. 

F.  H.  Martin,  Secretary. 

AFTERNOON  SESSION  AND  VESPER,  AT  2:15  P.M. 

The  meeting  was  opened  with  the  singing  of  a  hymn,  followed 
by  the  usual  vesper  lunch.  The  list  of  deaths  was  read  and  the 
hymn,  "They  with  patience  having  run,"  was  sung. 

The  President  addressed  this,  the  56th  annual  meeting,  review- 
ing the  origin  of  the  Society,  its  proper  aims,  the  work  already 
accomplished  and  plans  for  the  future. 

Rev.  Albert  Oerter  read  a  paper,  "A  Quiet  Corner  during  the 
Revolution,  1775-1783,"  being  a  sketch  of  life  at  Graceham,  Md., 
in  that  period.  Hymn  No.  6"  having  been  sung,  Rev.  H.  E. 
Stocker  followed  with  a  paper,  entitled  "The  Moravian  Mission 
among  the  Indians  on  the  White  River  in  Indiana." 

On  invitation  of  the  President,  Dr.  Stonecipher,  of  the  North- 
ampton County  Historical  Society,  addressed  the  meeting. 

The  question  of  changing  the  hour  for  the  vesper  was  dis- 
cussed. It  was  resolved  that  the  Executive  Committee  take 
steps  to  learn,  by  some  method,  the  wishes  of  the  Society  in  re- 
gard to  the  most  convenient  hour.  The  President  also  explained 
the  two  plans  for  the  summer  house  and  the  cost  of  erecting  it. 

After  singing  hymn  No.  10,  the  meeting  adjourned. 

Deaths,  1913:  F.  C.  Johnson,  Charles  H.  Neisser;  life  mem- 
ber, A.  de  Groot.  F.  H.  Martin,  Secretary. 


ANNUAL  MEETING 


OF  THE 


Moravian  Historical  Society, 


The  business  meeting  was  called  to  order  at  10:15  a.m.  by 
President  Schwarze.  Sixteen  members  were  present.  The 
minutes  of  the  1913  meeting  were  approved  as  read.  The  Treas- 
urer's report  was  accepted  and  an  abstract  ordered  to  be  spread 
upon  the  minutes. 


The  Secretary  reported  that  the  Executive  Committee  had 
held  four  stated  meetings,  considering  mostly  routine  business. 
There  were  113  life  and  240  active  and  associate  members,  mak- 
ing a  total  of  353,  a  gain  of  four.  Sixteen  joined,  all  active  and 
associate.  One  was  transferred  from  the  active  to  the  life  mem- 
ber list.  One  life  and  three  active  members  died.  Seven  with- 
drew and  one  was  dropped.  The  librarian  presented  a  list  of 
eighteen  donations  received. 

The  Graveyard  Committee  reported  progress  in  the  matter  of 
erecting  a  summer  house.  The  Publication  Committee  reported 
a  great  deal  of  matter  in  prospect,  but  none  of  it  quite  ready. 

The  following  members  were  elected,  all  active :  the  Rev.  Paul 
S.  Meinert,  the  Rev.  T.  M.  Rights,  Mr.  and  Mrs.  W.  K.  Shimer, 
and  Mr.  R.  H.  Wilhelm.  The  old  officers  were  re-nominated. 
The  Secretary  being  unable  to  accept  the  nomination,  Bro.  T. 
M.  Rights  was  nominated  in  his  stead.  By  unanimous  consent, 
the  Secretary  cast  a  ballot  electing  all  those  nominated.  On 
motion,  the  usual  honorarium  was  ordered  paid,  $50.00  to  the 
Secretary-Treasurer  and  $30.00  to  the  Librarian. 


SEPTEMBER  24,  1914. 


Investments 
Trust  Funds 


Receipts  

Expenditures 
Cash  on  Hand 


$  436  18 
146  54 
313  60 
5938  59 
5891  22 


4 


AFTERNOON  MEETING. 

The  meeting  opened  with  singing  "What  praise  to  Thee,  my 
Saviour,"  followed  by  the  usual  vesper  refreshments. 

After  reading  the  list  of  deaths,  the  hymn,  "They  with  pati- 
ence having  run,"  was  sung. 

The  President  addressed  the  meeting,  giving  a  brief  sketch  of 
the  life  and  character  of  John  Hus,  in  view  of  the  coming  cele- 
bration of  the  date  of  his  martyrdom.  The  Rev.  A.  E.  Oerter 
read  a  paper,  entitled,  "Closing  of  the  Single  Brethren's  Econ- 
omy at  Christian  Spring  in  1796,  with  a  poem  written  for  that 
occasion  by  Bishop  John  Ettwein."  The  Rev.  A.  D.  Thaeler 
spoke  on  "Bohemia  and  the  Brethren  in  Bohemia,"  giving  im- 
pressions of  his  visit  there  at  the  time  of  the  General  Synod  of 
1914. 

The  Secretary's  and  Treasurer's  reports  were  read,  together 
with  the  list  of  officers  elected,  after  which  the  meeting  closed 
with  the  singing  of  a  hymn. 

Deaths  in  1914:  Eugene  A.  Brunner,  Mrs.  R.  Crittenden, 
Marcus  Fetter,  Jacob  H.  Holt,  Charles  Laramy;  life  member, 
Mrs.  Abraham  S.  Schropp. 

F.  H.  Martin,  Secretary. 


5 


Hn  flDcmoriam. 

Alfred  de  Groot 
was  born  on  Staten  Island,  September  21,  1827.   He  died  March 
31,  1913.   He  became  a  life  member  of  the  Society  in  1880. 

Mrs.  Caroline  (Guetter)  Schropp 
was  born  in  Bethlehem,  March  13,  1842.   She  died  May  10,  1914. 
She  became  a  life  member  of  the  Society  in  1879. 

Charles  H.  Neisser 
was  born  in  Bethlehem,  June  28,  1853.    He  died  November  16, 
1912.    He  joined  the  Society  in  1869. 

F.  C.  Johnson 

was  born  in  Wilkes-Barre,   .    He  died  March 

5,  1913.  Joined  the  Society  in  1896.  He  was  a  member  and  the 
president  of  the  Wyoming  Historical  Society.  He  is  known  as 
the  author  of  numerous  articles  and  pamphlets  on  matters  re- 
lating to  the  early  settlement  of  Pennsylvania. 

Eugene  A.  Brunner 
was  born  in  Bethlehem,  March  5,  1847.    Died  April  30,  1914. 
He  joined  the  Society  in  1908. 

Mrs.  Jane  (Chamberlain)  Crittenden 

was  born  .   She  died  September  25,  1914.  She 

joined  the  Society  in  1913. 

Marcus  Fetter 
was  born  in  Bethlehem,  August  6,  1841.    He  died  May  1,  1914. 
Joined  the  Society  in  1869. 


6 


Jacob  Holt 

was  born  in  Easton,  August  12,  1845.  He  died  February  2,  1914. 
Joined  the  Society  in  1896. 


Charles  Laramy 


was  born  August  24,  1839.  He  died 
the  Society  in  1896. 


1914.  Joined 


7 


SPECIMENS  OF  OLD  MORAVIAN  POETRY. 

BY  THE  REV.  A.  L.  OERTER,  A.M. 
I. 

An  Affectionate  Farewell  Poem  on  the  Occasion  of 
Closing  the  Boys'  School  at  Nazareth  and  the  Removal 
of  the  Boys  to  Bethlehem. 

One  of  the  peculiarly  characteristic  features  of  life  in  the  first 
Moravian  settlements  in  Pennsylvania,  during  the  early  period 
of  their  existence,  was  the  disposition  and  endeavor  to  make  that 
life,  with  all  its  hardships  and  privations,  more  easy  and  cheerful 
by  all  the  limited  means  at  command.  Devoted  and  consecrated 
as  they  were  to  the  high  and  holy  purpose  of  letting  their  light 
shine,  our  spiritual  ancestors  were  not  of  a  morose  and  sternly 
forbidding  character.  They  believed  that  it  was  their  privilege 
to  "rejoice  in  the  Lord  ahvay,"  and  to  praise  and  glorify  Him  by 
a  gladsome  acceptance  of  the  conditions  in  which  He  had  seen 
fit  to  place  them.  The  daily  religious  services,  assembling  them 
in  sweet  Christian  fellowship,  the  hearing  of  accounts  from  con- 
gregations near  or  remote,  the  frequent  lovefeasts,  some  of 
which  were  of  a  partly  social  character,  the  investing  of  ordinary 
occupations  with  a  sacred  importance,  the  affctionate  notice  of 
birthdays  and  other  anniversaries,  the  vocal  and  instrumental 
music  of  the  sanctuary  or  of  the  concert,  all  tended  to  nourish 
and  preserve  among  them  a  cheerful  spirit,  of  which  in  their 
comparative  isolation  they  had  need,  if  they  were  not  to  become 
unduly  depressed  and  discouraged. 

Hence,  also,  the  custom  of  writing  verses  or  poems  (Lieder) 
for  various  occasions,  such  as  birthdays  or  church-festivals,  for 
the  laying  of  corner-stones  or  the  dedication  of  meeting-halls 
and  choir-houses,  even  for  farming  operations,  which  for  some 
time  was  of  frequent  occurrence.  The  style  of  the  poetry  corre- 
sponded to  the  nature  of  each  occasion,  varying  from  the  more 
formal  to  the  familiar;  but  all  of  these  compositions  illustrate 
and  bear  the  stamp  of  the  prevalent  conception  of  the  Church  as 
a  family,  a  community  of  brethren  and  sisters,  those  belonging 
to  the  same  congregation,  and  some  others,  being  personally 
acquainted  with  one  another. 


8 


The  example  set  by  Count  Zinzendorf,  whose  poetical  genius 
expressed  itself  not  only  in  hymns  for  religious  worship,  but  also 
in  numerous  other  versified  productions,  was  followed  by  his 
brethren  who,  like  himself,  wrote  not  only  from  an  aesthetic,  but 
also  from  a  practical  standpoint.  Our  German  forefathers  could 
not  do  otherwise  than  retain  the  characteristics  of  their  race  in 
America  also,  and  among  these  was  a  love  for  music  and  poetry, 
and  therefore  naturally,  as  is  well  known,  a  cultivation  of  these 
liberal  arts,  which  contributed  not  a  little  to  the  preservation 
among  them  of  the  best  type  of  European  culture,  amid  sur- 
roundings of  a  different  character.  This  is  so  well  known  that 
we  need  only  refer  to  it  in  connection  with  the  poems  presented 
in  this  paper.  They,  together  with  others,  have  been  preserved 
in  some  of  the  early  diaries  of  the  Nazareth  congregation,  and 
are  of  interest  on  account  of  the  events  that  gave  occasion  for 
the  composition  of  them,  and  on  account  of  the  personality  of 
their  authors.  The  writers  were  very  able,  useful  and  prominent 
brethren  in  the  service  of  our  Church  during  the  latter  part  of 
the  eighteenth  century,  and  although  distinguished  for  their 
abilities,  and  rendering  important  services  to  the  Church,  they 
still  occasionally  found  time  to  write  verses  for  the  edification  or 
encouragement  of  their  brethren  and  sisters. 

The  first  poem  here  presented  was  written  by  the  Rev.  Francis 
Christian  Lembke,  the  learned  author  of  the  Latin  document  de- 
posited in  the  corner-stone  of  Nazareth  Hall,  in  which  there 
were  also  deposited  a  number  of  Odes  written  for  that  occasion, 
notably  one  by  Bishop  Matthew  Hehl,  in  which  the  names  of  all 
Moravian  congregations,  missions  and  preaching-places  in 
America  are  mentioned. 

Francis  Christian  Lembke  was  born  July  13,  1704,  in  Blan- 
singen,  a  town  in  the  margraviate  of  Baden-Durlach,  where  his 
father,  Carl  Lembke,  was  an  Evangelical  Lutheran  minister, 
later  in  Durlach,  the  capital,  where  he  died  in  1710.  Bro. 
Lembke's  mother  was  of  Jewish  parentage,  but  as  a  child  of 
eight  years,  by  her  own  urgent  desire,  was  baptized  as  a  Chris- 
tian with  the  name  Maria  Christina  Fried;  Albin.  After  attending 
the  Gymnasium  at  Durlach,  at  eleven  years  of  age  Bro.  Lembke's 
mother  took  him  to  Strasburg,  where,  after  attending  prepara- 
tory schools,  he  entered  the  University,  in  1721,  and  in  1725  took 


9 


his  degree  as  Magister  Philosophiae.  Later  he  pursued  his 
studies  at  the  Universities  of  Jena,  Erfurt  and  Leipsic.  Recalled 
to  Strasburg  by  the  University,  he  was  appointed  Praeceptor 
Latinus  at  the  Gymnasium,  and  preached  in  the  large  St.  Peter's 
Church  to  crowded  audiences,  becoming  the  most  popular 
preacher  in  the  city.  At  Jena  he  had  become  acquainted  with 
pious  students  and  the  Moravian  brethren,  which,  together  with 
persecution  from  jealous  opponents,  led  to  his  finally  leaving 
Strasburg  and  his  reception  into  the  Brethren's  Church,  in  1746. 
In  1749  he  was  ordained  a  Deacon  in  the  Fetter  Lane  Chapel  in 
London,  Eng.,  in  1754  received  a  call  as  "Prediger"  (preacher) 
of  the  congregation  at  Nazareth,  Pa.,  and  came  to  America  with 
Bishop  Spangenberg. 

For  almost  thirty  years  he  was  the  "Gemeinhelfer"  and 
"Prediger"  (Pastor  and  Preacher)  of  the  congregation  at  Naza- 
reth, offices  not  generally  filled  by  the  same  brother  in  those 
days,  and  for  sixteen  years  at  the  same  time  (1763- 1779)  he  was 
Inspector  or  Principal  of  the  School  for  Moravian  boys,  opened 
in  Nazareth  Hall  in  1759,  and  was  therefore  still  Principal  when 
he  wrote  the  verses  which  he  entitled  "Ein  herzliches  Abschieds- 
Lied,"  (An  affectionate  Farewell-Poem),  when  that  Boys'  School 
was  closed  and  the  housekeeping  establishment  was  discon- 
tinued. 

Through  the  establishment  of  day-schools  in  some  congrega- 
tions, the  pressure  of  hard  times  during  the  War  of  the  Revolu- 
tion and  other  circumstances,  the  school  had  decreased  from 
more  than  one  hundred  scholars  to  six,  as  Bro.  Lembke  states  in 
his  poem,  which  must  be  the  correct  number,  although  it  is  else- 
where given  as  eleven  (Bishop  Levering  also  states  that  they 
were  six  in  number),  and  it  was  thought  best  that  these  boys  and 
their  teachers  should  be  transferred  to  Bethlehem.  The  Memo- 
rabilia for  1778  state  that  at  the  close  of  that  year  the  entire 
household  in  Nazareth  Hall  consisted  of  8  little  boys,  3  older 
boys,  6  single  brethren  and  2  married  couples,  therefore  21  per- 
sons. There  was  therefore  a  further  decrease  before  the  school 
was  closed  in  October,  1779.  The  following  account  of  the 
closing  of  the  school  and  domestic  establishment  is  given  in  the 
Diary  of  the  congregation  : 


IO 

"Thursday,  Oct.  21,  1779.  At  7  a.m.  our  scholars  in  the  Hall, 
with  their  teachers  and  the  other  brethren  and  sisters  living  in 
the  house,  together  with  the  Elders'  Conference,  held  a  nice 
lovefeast,  not,  however,  without  sorrowful  emotions.  Bro. 
Lembke  related  how  many  boys  had  entered  the  school  twenty 
and  more  years  ago,  and  how  the  number  had  been  reduced  to 
six,  who  were  to  leave  us  today  and  go  to  Bethlehem.  He  read 
the  text  for  the  day  and  some  farewell  verses  which  he  had  com- 
posed. Thereupon  there  was  a  meeting  of  the  Elders'  Con- 
ference, at  which  the  children  were  present,  and  were  dismissed 
with  an  affectionate  kiss,  not  without  tearful  eyes.  At  8.30  a.m. 
they  drove  off,  accompanied  by  two  brethren,  and  with  our  united 
blessing." 

"Mond.,  Oct.  25.  Bro.  and  Sr.  Lembke  made  a  visit  to  Bethle- 
hem. With  them  went  Bro.  Dominic  Krause,  who  for  many 
years  was  the  gardener  for  Nazareth  Hall,  and  is  to  be  gardener 
for  the  Single  Brethren's  house  at  Bethlehem." 

"Thursd.,  Oct.  28.  Before  the  evening  service  the  Brn. 
Nathaniel  (Seidel),  de  Schweinitz  (the  Rev.  John  Chr.  Alexander) 
and  Paul  Muenster  came  from  Bethlehem,  the  first  two  to  settle 
up  the  affairs  of  the  school  that  has  been  closed,  and  to  hand 
over  to  Bro.  Dettmers  (the  Warden)  whatever  belongs  to  the 
Administration,  which  was  done  the  next  day.  The  brother  who 
has  been  house-washer,  serving  the  school  faithfully  for  many 
years,  went  to  Christian's  Spring,  to  fill  the  same  position  there." 

"Mond.,  Nov.  1.  The  housekeeping  establishment  in  Nazareth 
Hall  was  finally  closed,  and  therefore  the  kitchen  servants,  Bro. 
and  Sr.  John  Schmidt  and  their  daughter,  who  has  been  assisting 
her  parents  for  a  few  weeks,  but  will  soon  return  to  Bethlehem, 
went  to  the  little  place  assigned  them  at  Christian's  Spring,  after 
taking  an  affectionate  leave  of  us.  The  boy  Nathaniel  Rasmus 
(or  Rasmussen),  who  has  been  helping  to  care  for  the  stock,  also 
went  to  Christian's  Spring." 

The  interest  taken  in  the  boys  who  were  attending  the  school 
in  Nazareth  Hall  by  Bro.  Lembke  and  his  brethren  in  office  is 
shown  by  frequent  reference  to  them  in  the  Diary.  This  was 
quite  natural,  as  the  boys  were  all  children  of  Moravian  parents, 
and  were  therefore  regarded  as  a  part  of  the  congregation  in 
which  they  were  sojourning. 


1 1 

It  was  therefore  also  natural  that  Bro.  Lembke,  the  Principal, 
should  express  his  fatherly  regard  for  them  in  the  following 
verses,  which,  as  well  as  the  whole  character  of  the  closing  exer- 
cises, manifest  a  tender  and  affectionate  desire  to  make  the 
change  in  their  life  as  easy  as  possible  for  the  children.  While 
not  making  any  pretense  to  a  lofty  poetical  style,  the  verses  are 
an  example  of  that  familiar  tone  which  was  so  much  more  charm- 
ingly appropriate. 


EIN  HERZLICHES  ABSCHIEDS-LIED 

ALS    DIE    KLEINE    ANSTALT    VON    6    KlNDERN    MIT  EINIGEN 
BRUEDERN  D.  2ISTEN  OCT.,  1779,  NACH  BETHLEHEM  ZOG. 

1.  Ihr  Kinder!  es  ist  nun  an  dem 
Ihr  zieht  von  uns  nach  Bethlehem. 
Der  Zeit  Umstaend'  erfordern's  so 
geht  dann  dahin  dankbar  und  froh. 

2.  Dankbar  fuer  alles  was  aus  Gnad' 
der  gute  Heiland  an  euch  that 

an  Leib  und  Seel',  an  dieser  Staatt 
hier  in  der  Hall  bei  Nazareth. 

3.  Das  moeglichst  haben  wir  gethan 
nach  unserem  Haus-Vater  Plan; 
die  Brueder  hab'n  euch  informirt 
auch  moeglichst  die  Aufsicht  gefuehrt. 

4.  Die  Dankbarkeit  erfordert  es 
dass  keins  so  leichte  das  vergess' 
was  jedem  Gutes  widerfahr'n 

in  wenig  oder  vielen  Jahr'n. 

5.  Es  ist  zwar  eine  kleine  Zahl 

der  Kinder,  die  heut'  aus  der  Hall 
und  von  dem  hiesgen  Kirch-Gebiet 
auf's  Herrn  Geheisz  nun  von  uns  zieht. 

6.  Zwei  Brueder  und  sechs  Knaebelein 
zieh'n  heute  aus  und  dorten  ein. 
wiszt  ihr  wie  viel  vor  vielen  Jahr'n 

der  Anstalts-Knaebgen  einst  hier  war'n? 

7.  Ein  zwanzig  Jahr  und  d'rueber  aus 
kam  diese  Anstalt  hier  ins  Haus ; 
hundert  und  zehen,  gross  und  klein 
die  nahmen  hier  acht  Stuben  ein. 

8.  Im  mittler'n  Stocke  wol  nur  zwei, 
im  ober'n  sechse,  und  dabei 
waren  der  Brueder  zum  Aufseh'n 
und  zu  dem  Unterricht  sechzehn. 


I  2 


9.  Und  mit  dem  Pfleger  und  Vorsteh'r, 
und  dem  was  sich  zum  Dienst  gab  her 
bei  diesem  lieben'  Anstalts-Haus, 
so  macht  es  ueber  zwanzig  aus. 

10.  Vier  Jahr'  darauf  war  just  die  Summ' 
Von  130  und  darum  (mit  den  Kindern) 
da  wir  mit  unserm  juengsten  Kind 
von  Nazareth  eingezogen  sind. 

11.  Geschwister  Schmidt's,  die  Kuechen-Leut', 
so  wie  sie's  noch  sind  bis  anheut', 
kamen  zugleich  mit  uns  herein 

zum  Dienst  der  Brueder  und  Knaebelein. 

12.  Seh't  so  war  fuer  euch  je  und  je, 
mit  vieler  Treue,  Sorg'  und  Mueh  , 
die  liebe  Vormundschaft  bedacht, 
und  hat's  euch  hier  bequem  gemacht. 

13.  Zieh't  also,  lieben  Kinder,  heut' 
mit  vieler  Herzens-Dankbarkeit 
von  hinnen  und  seyd  herzlich  froh 
man  sorgt  fuer  euch  dort  eben  so. 

14.  Die  Gnad'  und  Friede  Jesu  Christ, 
der  mit  euch  hier  gewesen  ist, 

sei  auf  dem  Weg  und  dort  zugleich 
wie  seine  liebe  Naeh'  mit  euch. 

15.  Wir  nehmen  nun  von  euch  Abschied, 
Ihr  ziehet  auch  mit  unserm  Fried', 
mit  unserm  besten  Segen  fort 
gruess't  uns're  lieben  Brueder  dort. 

16.  Hab't  den  getreu'sten  Kinder  Freund 
der  es  so  herzlich  mit  euch  mein't, 
und  den  die  Lieb'  ans  Kreuze  trieb, 
hab't  Ihn,  ach  hab't  Ihn  zaertlich  lieb. 

17.  Beim  lernen  oder  sonst  was  thun 
lass't  euch  das  stets  im  Herzen  ruh'n, 
dasz  Er  sich  in  den  Tod  hingab, 

und  euch  treu  liebte  bis  in's  Grab. 

18.  Die  Brueder  die  dem  Haus  gedient 
lasz  unser  Herr  der  uns  versuehnt 
und  Der  nichts  unvergolten  laess't 
gesegnet  seyn  auf's  allerbest'. 

Die  Gnade  des  Herrn  Jesu  Christ, 
die  Liebe  des  der  Vater  ist, 
des  Heil'gen  Geist's  Gemeinschaft  sey 
uns  alle  Tage  fuehlbar  neu. 

(Nach  Br.  Lembke's  Manuscript  im  Diario  der  Gemeine  zu  Nazareth 
copiert.) 


13 


AN  AFFECTIONATE  FAREWELL  POEM 

On  the  removal  of  the  little  school  of  six  boys  in 
Nazareth  Hall,  with  two  teachers,  to  Bethlehem,  Oct. 
21,  1779. 

1.  Dear  children,  now  the  day  has  come 
That  bids  you  leave  your  present  home, 
And  go  from  us  to  Bethlehem; 

Go  then  in  glad  and  thankful  frame. 

2.  Thankful  for  all  our  Saviour  dear 
Has  done  for  you  while  dwelling  here; 
Your  souls  and  bodies  He  has  blest 

In  Nazareth  Hall,  must  be  confessed. 

3.  Here  in  our  house  and  family 
We  all  have  labored  willingly 
To  do  all  that  was  best  to  do 
To  educate  and  care  for  you. 

4.  Now  gratitude  demands  that  none 
Should  e'er  forget  what  here  was  done 
That  each  for  few  or  many  a  year 
The  benefit  might  freely  share. 

5.  It  is,  indeed,  a  number  small 

Of  children  who  from  Nazareth  Hall 
And  from  this  congregation  now 
Directed  by  the  Lord,  must  go. 


6.  Two  brethren  and  six  little  boys 
Move  hence  to  Bethlehem  and  its  joys; 
Know  ye  how  many  scholars  were 
Some  years  ago  instructed  here? 

7.  Full  twenty  years  and  more  ago 

This  house  a  larger  school  could  show; 

Hundred  and  ten  the  number  was, 

And  they  had  eight  rooms  in  this  house. 

8.  'Tis  true  that  on  the  second  floor 
There  were  but  two,  but  then  six  more 
Upon  the  third.    Brethren  sixteen 
For  teaching  and  o'ersight  were  seen. 

9.  The  pastor,  warden,  servants,  too, 
Who  faithful  diligence  did  show 
As  guardians  of  this  Institute, 
Twenty  the  number  was  to  boot. 

10.  Four  years  thereafter,  when  we  moved 
From  Nazareth  to  this  house  approved, 
With  our  young  child,  the  grand  sum  total 
One  hundred  thirty  was,  to  note  all. 


14 

11.  With  us  there  entered  Bro.  Schmidt's, 
Who  still  give  us  such  wholesome  bits 
In  the  kitchen  with  great  care  prepared, 
Which  young  and  old  have  gladly  shared. 

12.  Thus  you  can  see  amd  understand 
What  faithful  care  on  every  hand, 
What  labor  for  your  comfort  here 
Was  spent  by  all  your  guardians  dear. 

13.  Go  then,  dear  children,  on  your  way 
With  glad  and  thankful  hearts  today; 
For  the  same  love  and  service  kind 
In  Bethlehem  you'll  also  find. 

14.  The  grace  of  Jesus  Christ,  His  peace, 
That  always  here  your  days  did  bless, 
Be  with  you  on  the  way,  and  still 
With  joy  your  hearts  in  Bethlehem  fill. 

15.  We're  parting  with  you  now ;  receive 
Our  love  and  blessing  as  you  leave. 
Peace  be  with  you.    Our  brethren  greet 
For  us,  whom  you  in  Bethlehem  meet. 

16.  Love  dearly  the  best  Children's  Friend 
Whose  loving  kindness  knows  no  end, 
Who  on  the  cross  for  us  did  die, 

Oh  love  Him  always  fervently. 

17.  When  learning  lessons,  or  whate'er 
You  do,  in  glad  remembrance  bear 
In  love  for  you  Himself  he  gave 
To  cruel  cross,  to  death  and  grave. 

18.  And  may  the  blessing  of  our  Lord, 
Who  faithful  service  doth  reward, 
Rest  richly  on  the  brethren  all 

Who've  served  Him  here  in  Nazareth  Hall. 

The  grace  of  our  Lord  Jesus  Christ, 
The  love  of  God,  so  highly  prized 
The  Holy  Ghost's  communion  be 
With  all  of  us  most  sensibly. 

— Translated  by  A.  L.  Oerter. 


'5 


II. 

The  Closing  of  the  Single  Brethren's  Economy  at  Chris- 
tian's Spring,  with  some  Verses  Composed  for  that 
Occasion  by  Bishop  John  Ettwein. 

The  second  poem  presented  in  this  paper  was  composed  by 
Bishop  John  Ettwein,  who  was  the  most  prominent  and  emi- 
nently useful  man  in  our  Church  in  America  for  many  years 
before,  during  and  after  the  troublous  and  perilous  times  of  the 
Revolutionary  War.  In  his  memoir  of  this  distinguished  man 
Bishop  Edmund  de  Schweinitz  says:  "Ettwein  had  been  fore- 
ordained to  the  service  of  the  Church  in  America.  He  was, 
moreover,  eminently  fitted  for  it,  in  various  respects.  It  called 
forth  his  energy,  showed  his  strength  of  mind,  and  brought  into 
play  his  determined  zeal  far  more  fully  than  any  work  for  God  in 
which  he  had  been  engaged  while  in  Europe.  There  was  some- 
thing in  his  mode  of  thought  that  found  in  the  new  world  just 
what  it  longed  for.  He  felt  at  home  as  soon  as  he  had  landed  on 
our  shores,  and  began  life  anew.  Speaking  of  his  arrival  at 
Bethlehem,  he  remarks,  'From  that  day  I  became  a  thorough 
Bethlehemite  and  a  thorough  American.'  "  And  such  he  was. 
He  made  twelve  voyages  on  the  ocean ;  traveled  all  over  the 
United  States  of  those  days,  from  Maine  to  Georgia,  sometimes 
alone,  sometimes  with  his  devoted  wife,  preaching  in  every  State 
except  Delaware  and  Kentucky,  from  pulpits,  in  the  open  air,  in 
court-houses,  barns  and  other  structures,  always  fearlessly  pro- 
claiming the  gospel.  Within  six  months,  under  all  the  dis- 
advantages of  those  times,  he  traveled  more  than  2000  miles.  He 
labored  also  as  a  missionary  among  many  Indian  tribes,  and  in 
1771  led  the  Christian  Indians  from  the  Susquehanna  to  Ohio, 
and  later  obtained  for  them  from  Congress  a  grant  of  12,000 
acres  in  the  Tuscarawas  Valley.  Five  times  he  traveled  the  long 
way  back  and  forth  from  Bethlehem  to  Wachovia,  N.  C.  Twenty 
times  he  was  in  danger  of  losing  his  life.  In  his  many  years  of 
activity  he  corresponded  with  distinguished  and  leading  men  in 
civil  affairs,  had  interviews  with  Washington,  LaFayette,  Pulaski, 


i6 

Hancock,  Samuel  Adams  and  many  others,  impressing-  all  with 
the  simplicity  of  his  character,  and  the  sturdy  manliness  of  his 
whole  bearing.  He  negotiated  successfully  with  Congress  and 
with  the  Assembly  of  Pennsylvania  on  behalf  of  his  brethren,  the 
Speaker  of  the  latter  body  honoring  him  with  a  seat  by  his  side, 
and  with  permission  to  address  the  house,  of  which  occasion  he 
quaintly  remarks,  "It  seemed  to  me  as  if  I  were  officiating  at  a 
public  service  in  one  of  our  Moravian  congregations." 

Constantly  employed  in  affairs  of  great  importance  to  the 
Church,  it  might  be  supposed  that  he  would  have  little  time  or 
inclination  to  write  verses  for  his  brethren.  And  yet  he  un- 
doubtedly wrote  others  before  this  one  for  the  lovefeast  at 
Christian's  Spring  in  1796,  when,  indeed,  the  time  of  his  greatest 
activity  was  over,  but  when  he  was  still  attending  to  the  duties  of 
his  episcopal  office,  which  took  him  at  that  time  to  Christian's 
Spring,  where  a  great  change  was  to  be  made  by  the  closing  of 
the  Single  Brethren's  Economy ;  and  there,  in  a  lovefeast 
solemnly  consummating  this  event,  on  Friday,  April  1,  1796,  he 
read  the  verses  which  he  had  composed  for  the  occasion. 

Christian's  Spring  was  the  third  one  of  the  settlements  made 
on  the  so-called  Barony  of  Nazareth,  preceded  by  Old  Nazareth 
in  1744  and  Gnadenthal  in  1745.  These  two  were  settled  by 
married  couples,  but  Christian's  Spring  was  a  settlement  for  un- 
married brethren.  A  small  combined  grist-mill  and  saw-mill  was 
built  about  half  a  mile  south  of  Gnadenthal,  in  1747,  and  a  school- 
house  was  erected  in  1748.  A  large  colony  of  unmarried  brethren 
having  arrived  at  Bethlehem  from  June  25  to  July  2,  1748,  thirty 
of  them  located  at  Christian's  Spring  on  July  13,  among  them, 
probably,  John  Andrew  Albrecht ;  from  whom,  as  he  seems  to 
have  been  a  leading  man  (in  1756  principal  teacher  and  musician 
in  the  school  at  Bethlehem,  1759  when  that  school  was  trans- 
ferred to  Nazareth  Hall,  heading  the  orchestra  of  boys  that  led 
the  procession,  and  \j66-ji  landlord  of  the  Sun  Inn)  we  may 
suppose  that  the  place  obtained  its  first  name,  Albrecht's  Brunn, 
i.e.,  Albrecht's  Spring.  This  name  was  officially  changed  Aug. 
4,  1749,  to  Christiansbrunn,  i.e.,  Christian's  Spring  (now  Chris- 
tianspring)  in  honor  of  Count  Zinzendorf's  son,  Christian 
Renatus,  who  had  assisted  John  de  Watteville  in  organizing  the 
first  Single  Brethren's  Choir  at  Herrnhut,  and  who,  until  his 


17 


early  demise,  in  London,  England,  May  28,  175 1,  took  a  deep 
and  lively  interest  in  the  Single  Brethren. 

On  Dec.  17,  1749,  after  partaking  of  a  lovefeast  in  the  Single 
Brethren's  house  at  Bethlehem,  twenty-two  of  their  number,  ac- 
companied by  the  Rev.  Nathaniel  Seidel,  proceeded  to  Christian's 
Spring,  where  they  were  received  by  John  Nitschmann's  and 
Samuel  Krause's,  two  married  couples,  and  were  regularly  or- 
ganized, Choir-houses  having  been  built,  not  only  single 
brethren,  but  youths  and  boys  had  theirs  also,  with  a  Superin- 
tendent over  each  division.  The  men  were  employed  either  as 
mechanics  or  as  agriculturists  on  the  large  farm,  and  the  boys 
were  taught  farming  and  trades,  and  some  of  them  copied  diaries, 
the  proceedings  of  Conferences,  etc.,  and  ample  provision  was 
made  for  the  continuance  of  their  education.  But  all  labor, 
physical  and  mental,  at  Christian's  Spring,  as  at  the  other  settle- 
ments, was  to  be  hallowed  unto  the  Lord,  and  permeated  with 
the  spirit  of  religious  fervor  and  consecration.  Three  times  daily, 
as  a  rule,  they  met  in  their  prayer-hall  for  a  brief  devotional 
exercise,  while  for  lovefeasts  and  the  Lord's  Supper,  as  also  for 
the  Sunday  services,  they  joined  the  congregation  that  wor- 
shipped in  Nazareth  Hall,  then  known  as  the  Gemein-Saal. 

The  settlement  flourished,  as  may  be  seen  from  the  statistics 
given  by  Bro.  James  Henry  in  his  very  interesting  monograph 
on  Christian's  Spring,  published  in  the  "Transactions"  of  this 
Society.  Without  enumerating  details  it  may  be  mentioned  that 
the  farm  comprised  596  acres,  353  of  which  were  under  cultiva- 
tion, the  rest  being  woodland  and  meadow. 

The  following  brief  extract  is  quoted  from  a  communication 
signed  "Antiquus"  to  The  Moravian  of  Oct.  30,  1862.  The  writer 
was  probably  Bro.  James  Henry,  who  was  a  teacher  in  Nazareth 
Hall,  i829-'3i. 

"On  our  first  visit,  thirty-five  or  forty  years  ago,  Christian- 
spring  presented  much  more  of  a  contrast  to  an  ordinary  Ameri- 
can village  than  it  does  now,  albeit  it  yet  retains  some  quaint  fea- 
tures unlike  anything  outside  of  German  Moravian  settlements, 
the  offspring  of  the  same  system.  It  looked  then  like  a  genuine 
German  'Bauern  Hof  on  an  extensive  scale ;  or  it  might  have 
been  taken  to  be  a  'Ritter  Gut,'  the  property  of  some  petty 
feudal  master,  who  strove  to  have  upon  his  own  domain  every- 
2 


8 


thing  that  could  render  him  and  his  vassals  independent  of  the 
world  around.  The  hamlet  had  its  mills  and  stores  and  work- 
shops all  complete,  whilst  nevertheless  the  main  employment  of 
its  inhabitants  was  agriculture,  as  evidenced  by  the  capacious 
barns  erected  to  store  away  the  grain,  and  stabling  for  numerous 
herds  of  cattle.  Prominent  above  the  other  buildings  rose  a 
more  stately  edifice  with  broken  roof,  which  might  readily  have 
passed  for  the  baronial  mansion.  The  houses,  shops  and  stables 
faced  upon  a  large  open  square  through  which  the  public  high- 
way ran.  The  red-tiled  roofs,  the  solid  stone  masonry  of  most 
of  the  buildings,  and  the  peculiar  structure  of  others  denoted  at 
once  the  foreign  origin  of  its  founders.  It  was  really  depressing 
to  our  antiquarian  spirits  to  observe  what  a  change  thirty  or 
forty  years  have  wrought.  No  vestige  of  the  mills  is  to  be  seen 
any  more.  The  characteristic  stone  barn  with  red  roof,  that 
used  to  form  the  western  line  of  the  square,  has  crumbled  into 
dust,  and  is  supplanted  by  a  tasteless  modern  structure.  The 
picturesque  smithy  that  two  years  ago  still  graced  the  entrance 
to  the  village  near  the  arched  bridge,  has  been  demolished,  and, 
sad  to  say,  in  its  place  a  modern  hotel  rears  its  unsightly  head. 
Yet  there  are  some  relics  of  the  old  place  still  remaining,  and  in 
a  tolerable  state  of  preservation.  Chief  of  these  is  the  old  manse, 
once  devoted  to  ecclesiastical  purposes,  and  containing  under 
one  roof  a  'prayer-hall,'  a  suite  of  rooms  for  numerous  division 
of  single  brethren  that  were  wont  to  congregate  here  from  Beth- 
lehem, Nazareth,  etc.,  and  probably  apartments  also  for  the 
married  ministers.  *  *  *  We  were  kindly  escorted  up  a  narrow 
oaken  stairway,  to  the  third  story,  where  we  were  ushered  into  a 
vaulted  room  of  moderate  dimensions,  the  veritable  hall  in  which 
the  former  congregation  met  to  worship  God.  These  once  hal- 
lowed precincts  are  now  desecrated  to  the  most  sublunary  uses ; 
the  walls  are  gray  and  discolored  by  the  rain ;  the  fallen  plaster- 
ing in  frequent  spots  discloses  the  brown  timbers  and  sun-dried 
bricks  beneath ;  and  every  sign  of  decay  and  dissolution  is  there. 
No  sacred  desk  or  other  holy  emblems  of  religion  invite  to 
spiritual  contemplation  ;  the  place  once  consecrated  to  the  ser- 
vice of  Almighty  God  is  converted  to  the  purposes  of  a  common 
loft.  Yet  a  solemn  feeling  of  reverence  and  awe  crept  over  us, 
and  we  were  fain  to  cry  out,  'Surely  the  Lord  is  in  this  place !'  " 


'9 


In  its  palmy  days  Christian's  Spring  was  doubtless  an  at- 
tractive and  well-kept  establishment  in  a  beautiful  and  fertile 
location.  In  1753,  only  a  few  years  after  it  was  commenced,  the 
improvements  on  the  plantation  were  valued  at  £1,483,  10  sh. 
steiling,  about  $7000,  and  they  will  have  increased  in  value,  for 
the  settlement  continued  to  flourish  after  the  abrogation  of  the 
General  Economy,  in  1782,  when  the  Single  Brethren  at  Chris- 
tian's Spring  obtained  their  separate  Economy  or  business  man- 
agement. 

But  one  effect  of  the  turbulent  times  of  the  Revolutionary 
War  and  of  the  general  spirit  of  the  succeeding  years  was  a 
tendency,  especially  among  the  younger  members  of  the  Church, 
to  be  restive  under  the  constant  supervision  exercised  by  the 
paternal  system  of  church  government  that  was  still  maintained. 
In  his  History  of  Bethlehem  Bishop  Levering  has  portrayed  the 
spirit  of  the  times,  and  the  effect  of  the  increased  contact  with 
the  world  at  large,  in  which  there  was  an  increasing  unrest  every- 
where, so  that  even  in  our  exclusive  settlements  "aversion  to  be 
controlled  became  contagious."  "The  spirit  of  the  brewing 
French  Revolution  was  already  in  the  atmosphere  of  the  times," 
and  this  is  shown  to  be  the  case  by  an  entry  in  the  Nazareth 
diary,  mentioning  the  receipt  of  a  letter  from  Bro.  Gregor  of  the 
Unity's  Elders'  Conference  at  Herrnhut,  in  which  he  refers  to 
the  increasing  unbelief  and  disregard  of  God's  Word  in  the  world 
at  large,  and  advises  prayer  for  the  preservation  of  the  faith  by 
the  Brethren's  Church.  Another  entry  says  that  in  the  "speak- 
ing" (the  separate  pastoral  interviews)  with  the  married  people 
prior  to  the  celebration  of  their  festival  in  1795,  "reference  was 
made  in  a  thorough  and  confidential  manner  to  the  worldly  mind 
that  was  getting  the  upper  hand,  and  the  increasing  forgetful- 
ness  of  our  chief  calling  as  members  of  the  Brethren's  Unity, 
especially  in  our  congregation-settlements,  and  there  was  an 
almost  general  expression  of  sorrow  for  this,  and  a  desire  for  a 
visitation  of  grace."  And  again  we  read  that  in  a  conversation 
with  all  heads  of  households  and  master-mechanics  in  May  of  the 
same  year,  reference  was  made  to  the  neglect  of  our  rules  and 
regulations,  and  all  were  exhorted  from  love  to  the  Saviour  and 
His  congregation,  and  for  their  own  and  their  children's  sakes, 
"to  unite  with  their  pastors  in  promoting  the  observance  of  our 


20 


regulations,  and  thus  set  a  good  example  to  our  young  people." 
In  that  same  year  the  institution  known  as  the  "Hourly  Inter- 
cession," which  had  been  inaugurated  at  Herrnhut  already  in 
1727,  was  introduced  at  Nazareth,  "as  so  many  circumstances  in 
our  congregation  for  some  time  incite  us  to  prayer." 

While  the  untoward  circumstances  above  mentioned  were  in 
part  the  cause  of  the  decline  of  the  Single  Brethren's  establish- 
ment at  Christian's  Spring,  there  were  other  contributing  causes 
of  a  special  or  of  a  general  character.  The  closing  of  the 
Economy,  and  the  substitution  of  married  couples  for  the  un- 
married brethren  was  necessitated,  it  appears,  by  the  fact  that  in 
general  it  no  longer  answered  the  purpose  with  which  it  had  been 
inaugurated  forty-seven  years  (almost  a  semi-century)  earlier, 
on  Dec.  17,  1749.  It  seems  to  have  been  difficult,  or  impossible, 
to  supply  a  sufficient  number  of  single  brethren  to  carry  on  the 
work  of  the  settlement.  At  one  time  there  had  been  upwards  of 
eighty  living  there,  but  in  1785  their  number  had  decreased  to 
sixty,  and  in  1796,  when  the  establishment  was  closed,  the  num- 
ber was  still  smaller.  Some  of  the  single  brethren  may  have  lost 
their  interest  in  the  establishment,  and  some  may  have  preferred 
to  set  up  their  own  housekeeping  as  married  brethren.  The 
spirit  of  ardent  devotion  to  the  aims  and  purposes  of  the  Church 
that  had  enabled  their  predecessors  in  its  heroic  age  to  deny  self 
and  forego  personal  advancement  for  the  benefit  of  the  whole, 
the  genuine  altruistic  spirit  that  could  merge  individuality  in  the 
attainment  of  a  truly  noble  ideal,  was  np  longer  in  the  ascendant. 
That  ideal  was  more  or  less  obscured  by  the  practical  considera- 
tions that  had  gradually  obtruded  themselves  upon  a  younger 
generation.  They  had  learned  more  of  the  world  at  large  and 
its  methods  of  thought  and  action,  and  were  more  or  less  in- 
fected by  the  spirit  of  the  times.  Together  with  an  increasing 
disregard  of  the  Church's  rules  and  regulations  at  that  time, 
based  as  they  were  upon  the  highest  conception  of  a  life  "hid 
with  Christ  in  God," — however  unnatural  and  unnecessary  some 
of  them  may  appear  since  they  have  become  obsolete — there 
crept  in  a  lower  moral  and  spiritual  tone  that  was  painfully  mani- 
fest and  sincerely  deplored,  as  was  gently  expressed  by  Bishop 
Ettwein  in  the  verses  which  he  read  at  the  closing  lovefeast. 

And  so,  notwithstanding  that  there  were  good  and  faithful 


21 


brethren  among  those  at  Christian's  Spring,  the  settlement,  as 
such,  became  at  last,  as  we  read  in  the  History  of  Bethlehem, 
"hopelessly  decadent,"  and  what  measures  to  adopt  in  the  face 
of  this  distressing  state  of  affairs  was  a  problem  not  easy  of 
solution.  It  was  evident  that  a  change  of  some  sort  was  im- 
peratively necessary  if  the  settlement  was  to  be  kept  up.  Strange 
to  say,  already  in  1793.  as  the  Minutes  of  the  Elders'  Conference 
at  Nazareth  inform  us,  the  Unity's  Elders'  Conference  had  ex- 
pressed the  opinion  that  Christian's  Spring  should  be  sold,  as  the 
difficulties  there  were  constantly  increasing.  But  the  Nazareth 
Conference  did  not  favor  this  extreme  measure,  agreeing  with 
the  brethren  of  Christian's  Spring  and  Gnadenthal  that  it  might 
be  very  injurious  for  the  Unity,  and  especially  for  Nazareth,  if 
Christian's  Spring  should  pass  out  of  our  control.  So  the  matter 
rested  for  two  years,  and  then,  in  the  Minutes  for  Oct.  22,  1795, 
we  read  :  "From  Bro.  Gregor's  letter  to  the  General  Helpers' 
Conference  we  learned  that  the  Unity's  Elders'  Conference  had 
carefully  considered  the  proposition  concerning  Christian's 
Spring,  and  had  submitted  it  to  the  Lord  in  the  Lot.  The  answer 
received  was,  'The  Saviour  does  not  approve  of  the  sale  of 
Christian's  Spring.'  The  General  Helpers'  Conference  will  now 
take  into  consideration  the  manner  and  kind  of  changes  that 
must  be  made  at  Christian's  Spring,  and  will  send  the  plan  to  the 
U.  E.  C.  Bro.  Ettwein  desired  brethren  who  might  have  good 
ideas  and  proposals  referring  to  this  change  to  make  them 
known  to  the  General  Helpers'  Conference." 

The  Nazareth  Diary  for  the  next  day,  Oct.  23,  1795,  states 
that  "Bro.  Ettwein  held  a  meeting  of  the  congregation  at  Chris- 
tian's Spring,  in  which  he  announced  the  direction  of  our  Lord 
that  Christian's  Spring  should  not  be  sold.  This  direction  was 
received  by  all  of  us  with  the  greatest  pleasure  and  the  earnest 
wish  that  the  Saviour  would  grant  grace  for  a  more  suitable 
arrangement  and  better  use  of  this  beautiful  place." 

"Nov.  5.  In  the  last  meeting  of  the  General  Helpers'  Con- 
ference the  change  at  Christian's  Spring  was  considered,  and  it 
was  decided  by  the  Lot  that,  notwithstanding  the  wish  of  the 
U.  E.  C.  to  see  the  plan  first,  arrangements  must  now  be  made 
for  the  contemplated  change.  Dec.  2.  The  G.  H.  C.  held  a 
meeting  to  which  the  Brn.  Ettwein,  Klingsohr,  de  Schweinitz  and 


22 


Van  Vleck  had  come  from  Bethlehem,  and  with  the  Brn.  Gol- 
kowsky,  Miksch  and  Schnall  considered  in  detail  the  future  ar- 
rangement and  care  of  Christian's  Spring  in  consequence  of  the 
direction  from  the  U.  E.  C.  that  Christian's  Spring  should  not  be 
sold.  In  this  Conference  it  was  resolved,  with  the  approbation 
of  the  Lord,  to  discontinue  gradually  the  hitherto  existing  Single 
Brethren's  Economy  at  Christian's  Spring,  as,  for  want  of  single 
brethren,  it  had  been  very  difficult  and  imperfect  for  many  years." 

"Feb.  19,  1796.  The  change  at  Christian's  Spring  was  con- 
sidered in  the  last  meeting  of  the  G.  H.  C,  and  Bro.  Paul  Miksch, 
hitherto  Superintendent  of  the  Single  Brethren  there,  was  ap- 
pointed Chaplain  and  Warden.  He,  together  with  the  two 
brethren  Petersen  and  Matthew  Schultz  will  cultivate  one-half 
of  the  Christian's  Spring  farm  for  the  Unity's  Administration. 
These  three  brethren  will  be  married.  The  other  half  of  the  farm 
the  brethren  Jacob  Luch  and  Johannes  Kaske  will  take  in  rent, 
each  one-fourth.  They  will  pay  annually  one-half  of  the  winter 
grain  and  one-third  of  the  summer  grain,  and  for  each  acre  of 
meadow  and  orchard  20  sh.  Bro.  and  Sr.  Brunner  will  move  to 
Gnadenthal.  Bro.  and  Sr.  Muecke  will  be  offered  a  piece  of  the 
Gnadenthal  land,  on  which  they  can  build  a  house,  etc.  Bro. 
Vognitz  will  manage  the  beer  brewery,  and  Bro.  Proske,  the 
mill,  for  the  Administration,  and  will  receive  a  yearly  salary. 
Bro.  Beck  will  carry  on  the  brewery  and  Bro.  Kaske  the  shoe- 
making,  on  their  own  account,  paying  the  proper  rent.  Bro. 
Loether  will  move  to  the  Brethren's  house  at  Nazareth.  Bro. 
Golkowsky,  hitherto  Warden  at  Christian's  Spring,  will  continue 
to  discharge  the  duties  of  that  office  for  the  present.  The  other 
brethren  and  sisters  will  for  the  present  remain  at  Christian's 
Spring,  except  Bro.  Herman,  who  has  asked  for  a  place  in  the 
Brethren's  house  at  Bethlehem." 

"Feb.  25.  In  the  G.  H.  C.  at  Bethlehem  the  marriage  of  the 
single  sister  Catharine  Busch  to  Bro.  Paul  Miksch,  of  the  single 
sister  Rachel  Frevel  to  Bro.  Matth.  Schultz,  of  the  single  sister 
Leah  Heil,  of  Bethlehem,  to  Bro.  Petersen,  of  the  single  sister 
Agnes  Pens,  of  Lititz,  to  Bro.  Jacob  Luch,  and  of  the  single 
sister  Maria  Elis.  Schmidt  to  Bro.  Johannes  Kaske,  was  ap- 
proved of.  When  these  marriages  will  take  place  cannot  yet  be 
determined.    Bro.  Luch  will  be  advised  to  go  to  Lititz  as  soon 


-3 


as  possible,  to  learn  whether  his  marriage  to  the  single  sister 
proposed  for  him  can  be  effected1.  Mar.  31.  Tomorrow,  at 
2  p.m.,  at  a  lovefeast  in  Christian's  Spring,  the  Single  Brethren's 
Economy  there  will  be  closed." 

The  following  account  of  the  lovefeast  is  given  in  the  Nazareth 
diary : 

"Apr.  1,  1796.  The  Brethren  of  the  G.  H.  C.  came  to  Nazareth, 
and  at  2  p.m.  there  was  a  lovefeast  at  Christian's  Spring,  in  con- 
nection with  the  closing  of  the  Single  Brethren's  establishment 
there,  and  the  beginning  of  the  new  arrangement  with  married 
brethren  and  sisters.  Besides  all  of  those  living  at  Christian's 
Spring,  the  Brn.  of  the  G.  H.  C,  the  Elders'  Conference  and  the 
Wardens'  College  of  Nazareth  and  some  other  guests  were 
present.  Bro.  Ettwein,  who  presided,  expressed  his  thoughts 
and  feelings  concerning  the  change  in  some  verses  that  were 
read,  as  was  also  an  account  of  the  beginning  of  the  Single 
Brethren's  establishment  at  that  place  on  Dec.  17,  1749,  with 
twenty-two  single  brethren,  whose  names  and  also  the  names  of 
all  the  house  chaplains  and  wardens  during  the  past  forty-seven 
years,  were  also  read.  Of  the  twelve  house-chaplains  who  had 
held  office  successfully  five  brethren,  all  of  whom  had  been 
married  later,  were  present  at  the  lovefeast,  viz.,  David  Zeis- 
berger  (Pastor  at  Naz.,  a  cousin  of  the  famous  missionary), 
Jacob  Van  Vleck,  Andrew  Busse,  Paul  Miksch  and  Johannes 
Schnall ;  and  of  the  four  wardens,  Johannes  Bonn,  who  served  as 
warden  for  thirty  years,  and  George  Golkowsky.  Various  oc- 
currences of  the  former  days  and  of  the  once  happy  course  of 
affairs  were  related,  and  with  gratitude  the  blessing  of  God  on 
temporal  affairs  and  preservation  from  misfortune  was  acknowl- 
edged. Among  the  rest  it  was  remarked  that  the  settlement  had 
been  first  named  Gnadenhoeh*  (sic)  but  in  memory  of  the  sainted 


*  The  Nazareth  diarist  for  1796  is  the  only  authority  we  have  seen  for 
the  statement  that  Christian's  Spring  was  first  named  Gnadenhoeh.  except 
that  the  late  Bro.  James  Henry,  in  his  paper  on  Christian's  Spring  pub- 
lished in  the  Transactions  of  the  Moravian  Historical  Society  for  1868.  in 
quoting  the  above  account  from  the  Nazareth  diary,  allows  the  statement 
to  stand  without  comment.  In  his  History  of  Bethlehem  Bishop  Levering 
states  that  the  central  village  of  the  Manor,  on  the  slope  near  where  Naza- 
reth Hall  was  built,  was  to  be  named  Gnadenhoeh,  and  that  the  original 
name  of  Christian's  Spring  was  Albrecht's  Brunn,  as  also  stated  by  Bishop 
Levin  T.  Reichel  in  his  Early  History  of  the  United  Brethren  or  Moravians 
in  America.    The  Nazareth  diarist  for  1796  was  either  the  Pastor  (Ge- 


24 


young  Count  Christian  Renatus  von  Zinzendorf,  and  on  account 
of  the  fine  spring  at  the  place,  had  been  renamed1  Christian's 
Spring.  In  conclusion  Bro.  Ettwein  installed  Bro.  Paul  Miksch, 
whose  marriage  with  the  single  sister  Catharine  Busch  had  taken 
place  Mar.  6,  as  the  future  house-chaplain  and  warden.  Of  the 
other  single  brethren  and  boys,  some  entered  the  Brethren's 
houses  at  Bethlehem,  Nazareth  and  Lititz,  and  twelve,  who  re- 
mained temporarily  at  Christian's  Spring,  were  notified  that  they 
would  thereafter  be  connected  with  the  Single  Brethren's  choir 
at  Nazareth. 


Br.  J.  Ettwein's  Lied  zum  Liebesmahle  in  Christiansbrunn 

BEIM  BESCHLUSZ  DER  LED.  BRUDER  HaUSHALTUNG  DASELBST, 

d.  isten  April,  1796. 

Haus  Gottes !  an  der  Christians-Spring 
Freu'  dich  im  Herren  heut'  und  bring 
Ihm  Anbetung  und  Preis  und  Ehre, 
vergiss  vor  Ihm  nun  alles  schwere, 
Sein  gnadenvolles  Angesicht 
sey  und  verbleib  auf  dich  gericht't. 

Ei  denket  voll  von  Dank  daran 
Was  Er  an  Christiansbrunn  gethan 
in  denen  sieben  und  vierzig  Jahren ; 
man  hat's  gesehen  und  erfahren 
wie  Er  auf  unsrer  Briider  thun 
Liess  immer  seinen  Segen  ruh'n. 

Wo  man  hinsieh't,  in  jedem  Flur, 
zeigt  sich  daran  die  schonste  Spur! 
wo  ehedem  die  dicksten  Walder 
da  sieht  man  Hauser,  Scheuern,  Felder! 
der  Briider  Fleiss  hat  sie  gemacht 
und  in  den  schonen  Stand  gebracht. 

Der  lieben  led'gen  Briider  Sinn 
hielt  es  sonst  immer  fur  Gewinn 
sich  selbst  zu  sterben,  Gott  zu  leben, 
in  Seinen  Dienst  sich  zu  begeben 
Arbeit  und  Armuth  nicht  zu  scheu'n 
des  Heiland's  Herze  zu  erfreu'n. 


meinhelfer),  Bro.  Zeisberger  (who  held  that  office  from  1780  until  his 
death  in  1798),  or  Bro.  Charles  Gotthold  Reichel,  the  preacher  (Prediger), 
both  of  whom,  it  might  be  supposed,  would  know  the  real  state  of  the 
case.   But  there  may  have  been  a  lapse  of  memory,  or  of  the  pen. 

As  Christian's  Spring  was  thus  named  almost  two  years  before  Count 
Zinzendorf's  son  died,  it  was  done  more  in  his  honor  than  in  memory  of 
him,  although  the  latter  soon  became  the  case. 


$*m  y-J/n/ 


(2    ^      ;ft  W   1  * 


-v  T-  / ">  ^C/' i  Z2S  '  ^ & 


Obverse  and  Reverse  of  the  Original  Ms.  of  Bishop  John  Ettwein's  Ode 


25 


In  diesem  Sinn,  mit  dem  Beding 

kam  mancher  auch  nach  Christian's  Spring, 

in  Bauern  Arbeit,  pfliigen,  egen, 

all  seine  Krafte  anzulegen  ; 

durch  ihren  Fleiss  und  ihr  Bemiih'n 

sieht  man  oft  tausend  Biiume  bliih'n. 

Ach  Schade,  dass  in  eurem  Chor 
der  ganze  Sinn  sich  so  verlor ! 
wie  viel  Untreuen  und  Vergehen 
hat  Jesu  Aug  bei  euch  gesehen ! 
das  machte,  leider !  hier  schon  lang 
im  Ganzen  einen  schweren  Gang. 

Und  welchen,  der  Last  los  zu  sein, 
fiel  mehr  als  einmal  ernstlich  ein, 
das  schone  Gut,  mit  Stall  und  Hausern 
an  einen  Reichen  zu  veraussern 
der  Hausherr  aber,  der  uns  nah' 
gab  zu  dem  Vorschlag  nicht  sein  Ja. 

D'rum  fangen  wir  auf's  neue  an 
und  es  soli  nach  dem  alten  Plan, 
auch  bei  dem  eignen  Wirthschaft  treiben 
doch  eines  jeden  Sinn  stets  bleiben 
beim  futtern,  erndten,  Saamen  streu'n 
das  Herze  Jesu  zu  erfreu'n. 

Und  so  wird  Er  auch  mit  euch  seyn, 
und  was  ihr  vornimmt  wird  gedeih'n. 
Sein  Friede  wird  bei  euch  regieren, 
man  wird  die  erste  Liebe  spiiren. 
Verlaumdung,  Leichtsinn,  Neid  und  Streit 
wird  ferne  seyn  zu  jeder  Zeit. 

Der  Vater  schutz't  und  segnet  euch 

denn  ihr  gehor't  in  Jesu  Reich. 

seid  fleiszig  Treue  zu  beweisen, 

mit  Wort  und  Werken  Gott  zu  preisen, 

so  folget  euch  von  Schritt  zu  Schritt 

Sein  Frieden  und  Sein  Segen  mit. 

— John  Ettwein. 

Nach  dem  von  Bischoff  Johann  Ettwein  mit  eigner  Hand 
geschriebenen  Liede  im  Archiv  der  Briider  Gemeine  zu  Nazareth 
befindilich  copiert. 

Albert  L.  Oerter. 

d.  2$ten  Juni,  1914. 


26 


Bishop  Ettwein's  Ode  for  the  Lovefeast  at  Christian's 
Spring,  closing  the  Single  Brethren's  establishment 
there,  Apr.  i,  1796 

(Translated  from  the  autograph  poem  signed  "]ohn  Ettwein" 
in  the  Nazareth  Archives,  by  A.  L.  Oerter.) 

Thou  house  of  God  at  Christian's  Spring 
Rejoice  thou  in  the  Lord,  and  bring 
To  Him  praise,  honor,  adoration, 
Forget  'fore  Him  past  tribulation; 
O  may  His  gracious  face  divine 
Today  and  ever  on  thee  shine. 

With  thankful  heart  now  muse  upon 
All  He  for  Christian's  Spring  hath  done, 
Each  year  throughout  the  forty-seven, 
We've  seen  and  known  how  He  has  given 
To  all  our  brethren's  labor  here 
His  blessing  and  His  faithful  care. 

Where'er  we  look,  each  fertile  field 
Of  this  the  beauteous  trace  doth  yield ; 
Where  once  stood  forest  thick  and  gloomy 
Lo,  now  fields,  barns  and  houses  roomy ! 
The  brethren's  industry  it  was 
Produced  this  change  so  marvelous. 

The  Single  Brethren's  mind  and  heart 
Esteemed  it  once  the  better  part, 
Dying  to  self  and  to  God  living, 
Themselves  to  His  blest  service  giving, 
Labor  and  hardship  not  to  shun 
If  thus  their  Lord's  will  might  be  done. 

With  this  intent,  this  thought  alone, 
To  Christian's  Spring  came  many  a  one, 
To  farmer's  work  his  strength  devoting, 
To  plough,  to  harrow,  shunning  no  thing, 
Fields,  orchards,  gardens  bloom  around. 
For  thus  their  toil  has  decked  the  ground. 

Alas,  that  we  must  now  lament 
The  loss  of  this  first  good  intent! 
Unfaithfulness,  sad  deviation 
The  Saviour's  eye  saw  at  this  station. 
This  long,  alas !  has  been  the  cause 
That  made  life  here  so  arduous. 

Some  of  this  load  to  be  relieved 
'Twould  be  best,  more  than  once  believed, 
This  fine  estate,  complete  and  blooming 
Some  wealthy  man  should  be  assuming; 
But  to  this  scheme  the  household's  Lord 
Said  "No,"  and  we  obey  his  word. 


27 


Now,  therefore,  we  begin  anew, 
And  still  the  old  plan  we'll  pursue, 
That,  though  in  separate  housekeeping, 
In  feeding,  ploughing,  sowing,  reaping, 
Each  one  shall  have  this  aim  in  view 
To  please  the  Lord,  in  all  you  do. 

Then  He  will  be  with  you,  and  then 
Your  work  will  prosper  here  again 
His  peace  will  rule  'mongst  you  unceasing 
The  first  love  will  be  seen  increasing 
And  slander,  folly,  envy,  strife 
Will  not  disturb  your  happy  life. 

Yours  is  the  Father's  love  and  care, 
For  in  Christ's  realm  you  have  a  share. 
To  show  true  faithfulness  be  vieing, 
In  word  and  deed  God  glorifying; 
His  peace  and  blessing  then  alway 
Will  rest  upon  you  day  by  day. 


III. 

The  Erection  of  the  New  Steeple  on  Nazareth  Hall,  June 
16-27,  1785,  and  the  Placing  Thereon  of  the  Ball  and 
Vane,  June  27. 

(From  the  Nazareth  Diary,  June  27,  1785.) 
About  2  p.m.  the  ball  and  vane  were  put  up  on  our  new  steeple. 
When  everything  was  ready  for  the  work,  a  severe  thunder- 
storm suddenly  came  up  in  the  north.  However,  the  ball  and 
the  vane  were  successfully  hoisted  up,  and  with  the  lightning-rod 
were  securely  fixed  in  position,  just  before  a  violent  storm  with 
heavy  rain  came  up,  and  we  were  glad  that  none  of  the  workmen 
suffered  any  injury.  For  two  weeks  we  have  had  thunder-storms 
and  rain  almost  daily,  which  hindered  and  made  more  difficult 
the  building  of  the  steeple  and  the  putting  of  a  new  roof  on  the 
Hall.  In  the  evening-service  the  inscription  which  had  been 
placed  in  the  ball  on  the  steeple  in  the  German  and  English 
languages  was  read  to  the  congregation. 

Inscription  Placed  in  the  Ball  on  the  Steeple  Erected  on 
Nazareth  Hall,  June  27,  1785. 
To  all  who  read  this  document, — know  ye  that  in  the  month  of 
June  of  the  year  One  Thousand,  Seven  Hundred  and  Eighty-five, 
this  steeple  was  built  and  erected.    Exactly  thirty-eight  years 


2,8 


had  this  month  passed  since  the  brethren  and  sisters  then  living 
at  Nazareth,  thirty-six  married  people  besides  the  children,  were 
organized  as  a  Brethren's  congregation,  which  took  place  June 
25,  1747,  in  the  presence  of  the  brethren  August  Gottlieb 
Spangenberg,  and  the  sainted  brother  Christian  Frederick  Cam- 
merhof,  just  five  years  after  the  congregation  in  Bethlehem  had 
been  organized  on  June  25,  1742. 

The  erection  of  this  steeple  on  the  building  in  which  the  con- 
gregation at  Nazareth  have  now  for  nearly  thirty  years  held  un- 
disturbed their  divine  services  according  to  the  beautiful  ritual 
of  the  Brethren's  Church,  and  have  so  often  realized  with  joy 
the  unseen  presence  of  the  Head  of  His  Church,  causes  them  to 
recall  with  gratitude  the  many  benefits  and  blessings  which  this 
congregation  have  received  and  enjoyed  from  our  dear  Saviour 
and  His  dear  Father  in  Heaven,  and  especially  the  blessings 
which  they  have  received  in  this  House  of  Peace,  in  which  on 
Sundays  and  festival-days  all  the  members  of  the  Nazareth  con- 
gregation assemble  from  all  the  places  of  their  abode,  and  pre- 
sent themselves  before  the  Lord;  and  also  reminds  them  and 
their  children  of  some  remarkable  occurrences  that  have  trans- 
pired since  the  first  brethren  arrived  on  the  Nazareth  land. 

It  was  on  the  seventh  of  May,  1740,  fifty-five  years  ago,  that 
the  sainted  brother  Peter  Boehler  and  Anthony  Seiffert  arrived 
on  the  land  which  the  English  Methodist  minister,  George 
Whitefield,had  bought  in  Pennsylvania  and  had  namedNazareth, 
and  at  his  request  undertook  the  building  of  a  house  which  he 
intended  to  be  a  school  for  negroes.  In  the  year  1741,  this  land, 
which  has  the  rights  of  a  Barony,  was  sold  by  George  Whitefield 
to  the  Brethren,  and  on  Jan.  2,  1744,  the  above-named  house  was 
consecrated  as  a  meeting-house  for  the  brethren.  In  this  house 
the  congregation  at  Nazareth  held  their  services  until  near  the 
end  of  the  year  1756.  It  was  also  used  for  many  years  as  the 
home  of  an  educational  institution  for  children.  After  the  Naza- 
reth land  had  been  cleared  and  cultivated  more  and  more  during 
the  ten  years  following  the  dedication  of  this  house  and  meeting- 
hall,  and  not  only  had  a  colony  or  farm  been  laid  out  by  the 
Brethren  in  the  vicinity  of  the  above-named  house,  which  is 
named  Old  Nazareth,  but  in  addition  colonies  or  farms  had  been 
laid  out  at  three  places  on  the  Nazareth  land,  viz.,  Gnadenthal, 


29 


where  nearly  forty  years  ago  a  house-congregation  had  been 
organized  on  Dec.  2,  1745  ;  further,  Christian's  Spring,  where,  in 
the  year  1749  a  Single  Brethren's  Economy  was  begun,  and  on 
Dec.  17  of  the  same  year,  nearly  thirty-six  years  ago,  the  first 
dwelling4iouse  for  the  Single  Brethren  was  dedicated,  and  finally 
Friedensthal,  which  settlement  was  also  commenced  in  the  year 
1749,  then,  on  May  3,  1755,  thirty  years  ago,  in  the  presence  of 
all  those  living  on  the  Nazareth  land  in  all  the  settlements,  and 
of  the  whole  congregation  of  Bethlehem,  the  corner-stone  of  the 
present  meeting-hall  was  laid,  and  the  meeting-hall  was  dedi- 
cated on  the  thirteenth  of  November.  When  this  house  was 
built  it  was  designed  to  be  not  only  the  church  and  meeting-hall 
for  the  Nazareth  congregation,  but  also  a  dwelling  for  the 
sainted  Count  Zinzendorf  at  that  time  the  Ordinary  of  the 
Brethren's  Unity,  whose  coming  to  America  was  at  that  time 
expected.  But  the  sainted  Ordinarius  Fratrum  never  came  to 
America  after  that  time,  and  therefore  this  purpose  of  the  build- 
ing of  the  house  was  never  fulfilled.  Instead  thereof,  from  1759 
to  1779  a  school  for  boys,  as  also  for  some  time  a  Paedagogium, 
was  kept  in  this  house,  in  which  institutions  there  were  some- 
times more  than  a  hundred  children  and  boys. 

In  the  year  1771,  now  fourteen  years  ago,  the  Brethren 
Christian  Gregor  and  Johann  Loretz,  members  of  the  Unity's 
Elders'  Conference,  who  had  come  on  a  visitation  to  the  Breth- 
ren's congregations  in  North  America,  being  present,  a  new 
town  was  laid  out,  and  in  the  same  year  the  building  of  the  first 
house  in  this  town  was  begun. 

(The  town  was  laid  out  in  January,  under  the  direction  of  the 
brethren  John  Loretz,  Christian  Gregor,  Nathaniel  Seidel,  John 
Ettwein,  Hans  Christian  v.  Schweinitz  and  Ferdinand  Dettmers, 
and  on  Jan.  18  the  measuring  and  laying  out  of  the  town  was 
begun.) 

In  the  fourteen  years  since  it  was  begun,  this  town  has  been 
so  built  up  that  now,  besides  the  Single  Brethren's  house,  the 
corner-stone  of  which  was  laid  May  3,  1773,  and  which  was  dedi- 
cated and  occupied  May  18,  1774,  and  the  Single  Sisters'  house, 
the  corner-stone  of  which  was  laid  April  19,  1784,  and  which  was 
dedicated  and  occupied  Dec.  13,  1784,  there  are  eighteen  dwell- 
ing-houses.  And  inasmuch  as,  on  account  of  the  constantly  in- 


30 


creasing  growth  of  the  town  the  necessity  for  a  steeple  has  be- 
come more  and  more  urgent,  especially  since  the  building  of  the 
Sisters'  house,  as  the  ringing  of  the  bell  for  the  services  is  heard 
much  less  than  before  by  many  of  the  townspeople,  this  has  been 
the  cause  that  the  building  of  a  steeple  on  this  meeting-house, 
which  was  intended  when  the  building  of  the  Hall  was  begun, 
and  has  been  considered  unavoidably  necessary  since  the  build- 
ing of  the  new  town,  has  been  accomplished  in  the  month  of 
June  of  this  year  One  Thousand,  Seven  Hundred  and  Eighty- 
five.  Three  noteworthy  events  of  the  current  year  deserve  men- 
tion here : 

1.  That  in  the  month  of  March  of  this  year,  on  the  occasion  of 
the  presence  of  our  dear  brother  John  v.  Watteville,  who  is  at 
present  in  Pennsylvania,  on  a  visitation  to  the  Brethren's  con- 
gregations in  North  America,  the  synodically  enacted  organizing 
of  the  congregation  Conferences  in  Nazareth  has  taken  place. 

2.  That  the  congregation  in  Schoeneck  has  been  this  year 
more  closely  united  with  Nazareth,  and  the  oversight  and  service 
of  this  congregation  has  been  committed  to  the  Elders'  Con- 
ference in  Nazareth. 

3.  That  in  the  fall  of  this  year  a  Paedagogium  is  to  be  com- 
menced again  here  in  Nazareth,  and  for  a  beginning  of  the  same 
the  Boys'  School  of  Bethlehem  is  to  be  transferred  to  Nazareth, 
and  a  Boarding  School  for  boys  is  to  be  established  here. 

The  Directing  Board  of  the  entire  Brethren's  Unity  consisted 
in  this  year  1785  of  the  following  thirteen  members  : 

Helpers'  Department.  Wardens'  Department.  Supervisors'  Department. 
August  Gottlieb  Spang- Johann  Fried.  Reichel,    Johann  Fried.  Kober, 

enberg,  Johann  Loretz,  Giinther  Anton  Urban  v. 

Johannes  v.  Watteville,  Johann  Christ'n  Quandt,  Liidecke, 
Heinrich  v.  Bruiningk,   Heinrich  der  28te  Reuss,  Jonathan  Briant. 
Samuel  Liebisch.  Christian  Gregor, 

Renatus  van  Laer. 

The  General  Helpers'  Conference  of  the  Brethren's  Congrega- 
tions in  Pennsylvania  and  the  neighboring  States  consisted  of 
the  following  ten  members  : 

In  Bethlehem.  In  Lititz.  In  Nazareth. 

Johann  Ettwein,  Matthaus  Hehl,  David  Zeisberger, 

Johann   Andreas   Hub- Johann  Aug.  Klingsohr,  Franz  Chrn.  Lembke, 

ner,  Jeremias  Denke.  Carl  Gotthold  Reichel. 

Hans  Christ'n  v. 

Schweinitz, 
Paul  Munster. 


3i 


The  Elders'  Conference  of  tlie  Congregation  at  Nazareth  consists 
of  the  following  fifteen  members  : 


Brethren. 

David  Zeisberger,  Pastor, 

Franz  Chrn.  Lembke,  who  for 
nearly  thirty  years  served  the 
congregation  as  Preacher,  and 
is  now  Chaplain  of  the  house- 
hold at  Old  Nazareth. 

Charles  Gotthold  Reichel,  Preacher, 

Johann  Schropp,  Warden, 

Otto  Chrn.  Krogstrupp,  Chaplain 
of  the  household  at  Gnadenthal. 

Andrew  Busse,  Superintendent 
and  Chaplain  of  the  household 
at  Christian's  Spring, 

Johannes  Bonn,  Warden  at  Chris- 
tian's Spring, 

Simon  Meyer,  Superintendent  of 
the  Single  Brethren  at  Nazareth, 

William  Lister,  Warden  of  the 
Single  Brethren  at  Nazareth. 


Sisters. 

Anna  Dorothea  Zeisberger, 

Catharine  Lembke, 

Anna  Dorothea  Reichel, 

Anna  Johanna  Seidel,  Widows' 
Superintendent, 

Susanna  v.  Gersdorf,  Single  Sis- 
ters' Eldress, 

Elisabeth  Leinbach,  Single  Sisters' 
Warden. 


The  number  of  all  persons  belonging  to  the  Congregation  at 
Nazareth  was  :  98  married  people,  8  widowers,  10  widows,  67 
single  brethren,  10  youths  and  boys,  39  single  sisters,  10  older 
girls,  24  little  boys,  22  little  girls.  Total,  288  persons.  Of  these 
there  were  dwelling 

In  the  new  town   140 

In  Old  Nazareth..   48 

In  Christian's  Spring   65 

In  Gnadenthal   24 

In  Friedensthal   11 

Total    288 


An  Ode  or  Apostrophe  to  the  Gilded  Ball  put  up  on  the 
Steeple  of  Nazareth  Hall,  June  27,  1785. 

The  steeple  was  built  June  16-27.  The  Ode  is  not  signed,  and 
it  is  sarcely  possible  to  determine  the  authorship.  It  could 
scarcely  have  been  composed  by  the  Rev.  F.  C.  Lembke,  who, 
after  his  long  pastorate  at  Nazareth  had  been  succeeded  in  Dec, 
1784,  by  the  Rev.  C.  G.  Reichel,  who  was  also  the  first  Principal 
of  the  reorganized  Boarding  School  opened  in  Nazareth  Hall, 
Oct.  3,  1785.  Either  he,  or  Bro.  Geo.  Mueller,  who  had  come 
with  him  from  Europe  and  was  one  of  the  first  teachers  in  the 


3^ 


Boarding  School,  and  was  teaching  the  Boys'  School  at  Nazareth 
when  the  steeple  was  built,  or,  possibly,  the  Rt.  Rev.  John 
Ettwein,  or  the  Rt.  Rev.  John,  Baron  de  Watteville,  then  on  a 
visitation  to  the  congregations  in  North  America,  may  have 
been  the  author.  Bro.  Lembke,  who  had  written  a  number  of 
odes  or  verses  for  various  occasions,  after  moving  from  the  Hall 
to  Old  Nazareth  to  make  room  for  Bro.  Reichel,  and  whose 
strength  had  failed  very  greatly  for  two  weeks  before  his  death 
on  July  II,  1785,  was  therefore  scarcely  in  a  condition  to  com- 
pose this  Ode  to  the  Gilded  Ball,  especially  as  the  Memoir  read 
at  his  funeral  on  July  13  (his  birthday)  states  that  for  the  previous 
six  months  there  had  been  a  perceptible  decrease  or  failure  of  his 
mental  and  physical  strength,  i.e.,  from  the  time  of  his  retire- 
ment in  Dec,  1784,  followed  in  Jan.,  1785,  by  the  death  of  his 
promising  son,  Johann  Renatus,  which  was  felt  very  keenly  by 
him,  and  probably  hastened  his  end,  although  he  bore  the  be- 
reavement with  resignation. 

Omine  surge  bono,  sta  fixa  aurata  coronis 
Testis  evangelii  civibus  esto  tuis; 
Nam  fulgore  tuo  tacito  sermone  loqueris, 
Longaque  sit  tua  sors  Iridis  esse  loco. 

Steige  in  die  Hohe 
unter  lauter  glucklichen  Aspecten, 
und  bleibe  unter  gottlicher  Obhut  fest  und  lange  sitzen, 
Du  verguldete  Kugel; 
sitze  aber  nicht  leer  und  miiszig 
wie  die  heutigen  Luftballen 
mit  ihren  unniitzen,  ungewissen  Aufsteigen  und  Nieder- 
fallen. 

Sey  mit  deinem  helleleuchtendem  Anblick 
auf  alle  Zeiten  hinaus 
nie  ohne  Wort  sprechendes  Zeichen  und  Zeugnisz 
von  dem  was  in  diesem  Hause  des  Herrn 
dessen  Zierde  du  bist 
geglaubt,  gelehret,  gefiihlt,  besungen  und  ohne  Schwei- 

gen  getrieben  wird, 
von  Gott  unserm  Heiland,  Schopfer  und  Erloser 

durch  sein  Blut  und  Tod 
zum  Heil  aller  armen  Sunder  die  durch  Ihn 
und  Ihn  allein  selig  werden  wollen,  sollen  und  sind. 
Lade  sie  ein  mit  deinem  Anblick  und  zugleich 
mit  dem  Klang  der  unter  dir  schwebenden  Glocke 
mit  Theil  zu  nehmen  an  dieser  Gnade  und  in  demselben 
unverriicklich  einherzugehen  bis  an  den  Tag  seiner  Er- 
scheinung. 

Sey  mit  deinem  Glanz  von  der  lieben  Sonne  beleuchtet 
alien  die  in  diesem  Hause  aus  und  eingehen 


33 


und  sich  der  schonen  Gottesdienste  erfreuen 
eine  Lehre  dasz  unser  Herr  sein  Briider-Volk 
in  diesen  Zeiten  gesetzt  hat  ein  Licht  der  Welt 
und  ein  Salz  der  Erde  zu  sein. 
Sey  mit  deinem  Schimmer  ein  langdauerndes 
Zeichen  und  Zeugnisz  der  iiber  dieses  Haus  und 
Gemeine  waltenden  Obhut  unsers  Herrn 
und  Hirten,  der  seine  Schaafe  kennt  und  iiber  ihnen  halt, 
und  es  versprochen  hat  dasz  Niemand  sie  aus  seines 
Vater's  Hand  reiszen  soil. 
Sey  ein  solches  Gnaden-Zeichen  iiber  lind 
so  oft  wir  dich  ansehen  wie  der  Bogen  Gottes 
in  den  Wolken  des  Himmels 
dasz  Gott  Nazareth  gewogen, 
dasz  seine  Gnade  iiber  uns  walte 
immer  und  ewiglich. 
Sage  in  einem  der  kiinftigen  Jahrhunderten 

unsern  Ur-Ur-Enkeln 
die  dich  mochten  einmal  zu  Gesichte  kriegen 

wem  dieses  Haus  und  Landereyen 
Nazareth,  Gnadenthal,  Christiansbrunn,  Friedensthal 
zugehoren,  wem  dieselben  vom  Anfang  an 
gewidmet  und  geweihet  seyn, 
und  dass  wir  auf  diesem  Land  Gottes  Lehnsleute 
aber  doch  nicht  anders  als  nur  Fremdling  und  Pilger 

auf  dieser  Erde 
sein  wollen  und  sollen  auf  Kind  und  Kindes  Kind. 
Sage  ihnen,  wie  deine  Inscription  zu  erkennen  gibt 
von  den  ersten  Anfangen,  Anlagen  und  Destination 
dieses  Hauses  und  dieser  Baronie  Nazareth 
und  dessen  zeitherigen  Fortgangen  unter  dem 
Segen  und  Schutz  Gottes,  in  der  Gnade  unsers  Herrn 
Jesu  Christi, 
und  Beiwohnung  des  Heiligen  Geistes 
bis  auf  den  Tag  deiner  Erhohung  am  27ten  Juni,  1785, 
ob  auch  deine  inwendige  Ansicht  in  erst  undenklichen 
Zeiten  erfolgen  sollte 
Errinnere  sie  daran 
was  der  Herr  an  seinem  Haus  und  Volk  gethan 
denn  seine  Giite  wahret  ewiglich. 

In  globum  obauratum  Turriculae  noviter  erectae  atque  aedibus  sacris  in 
Nazareth  superstructae  insuper  impostum, 
d.  27  Juni,  1785. 


3 


34 


Translation  of  the  Ode  to  the  Gilded  Ball, 
by  the  rev.  a.  l.  oerter. 

Rise  to  thy  lofty  position  with  omen  auspicious  and  fix'd  firm 
Golden,  sun-like  sphere,  there  thy  brightness  display : 

Silent  yet  eloquent  witness  and  symbol  of  Christ's  blessed  gospel, 
Long,  like  the  Iris  arch,  speak  thy  message  divine. 

Integer  vitae  (Hor.). 

Mount  on  high  over  all,  this  house  adorning, 
Gilded  ball,  with  only  favoring  tokens, 
Long  hold  thy  place  beneath  divine  protection, 
Well  and  securely. 

Not  like  air-balloons,  rising  and  falling 
Useless,  uncertain,  be  thou  empty  and  idle, 
Let  thy  brightness  be  to  all  who  behold  thee 
In  future  ages 

Wordless,  yet  eloquent  sign  and  evidence  potent. 
Telling  of  that  which  in  this  house  of  the  Lord  God 
Which  thou  adornest,  is  taught,  sung  and  transacted 
Ne'er  keeping  silence, 

Of  God  our  Saviour,  Creator  and  blessed  Redeemer, 
Who  by  His  blood  and  death  procured  salvation, 
For  all  poor  souls  who  would  be  saved  by  Him  only, 
Saved  by  His  grace. 

By  thy  lustrous  sheen  invite  them  to  share  it, 
While  the  tones  of  the  bell  beneath  thee  swinging 
Bid  them  to  come  and  in  this  grace  continue 
Till  He  appeareth. 

With  thy  sun-born  radiance  be  unto  all  those 
Who  go  in  and  out,  and  delight  in  this  worship, 
Sign  that  the  Lord  His  Brethren's  Church  has  appointed 
A  light  to  the  nations. 

Be  with  thy  glist'ning  a  long-enduring  token 
Of  His  watchful  care  who  as  the  Good  Shepherd 
Knoweth  His  sheep,  and  out  of  the  hand  of  His  Father 
None  shall  e'er  pluck  them. 

Be  unto  us  as  oft  as  we  look  upon  thee 
Like  the  beautiful  bow  of  God  in  the  heavens 
Sign  that  God  unto  Nazareth  is  kind,  and  that  ever 
His  grace  rules  over  us. 

Tell  in  days  remote  our  children's  children 
Whose  this  house  and  all  these  fair  estates  are, 
Nazareth,  Gnadenthal,  Friedensthal,  Christian's  Spring  also, 
To  whom  dedicated. 


35 

Tell  them  that  we  are  only  God's  poor  tenants 
Here  on  these  estates,  we  and  our  children 
And  children's  children.    On  this  earth  we're  only 
Strangers  and  pilgrims. 

Tell  them,  as  made  known  by  thy  Inscription, 
The  first  beginnings,  ground-work,  destination 
Of  this  fair  manor-house  and  all  composing 
Baronial  Nazareth. 

Tell  them  how  God's  blessing  and  protection 
The  grace  of  Jesus  Christ,  the  Holy  Spirit's 
Abiding  presence,  gave  us  happy  progress 
Till  thine  uplifting. 

Tell  to  ages  remote,  if  then  revealing 
Thine  inner  aspect,  all  that  for  His  people 
The  Lord  hath  done,  for  His  unfailing  goodness 
Is  everlasting. 

To  the  gilded  ball  placed  on  the  steeple  recently  erected  as  a  superstructure 
on  the  church  (Xazareth  Hall),  at  Nazareth, 
June  27,  1785. 


HISTORICAL  AND  STATISTICAL  MATTER 

RELATING  TO 

THE  WIDOWS'  SOCIETY 

OF  BETHLEHEM. 


Collected  and  Compiled  from  the  Minutes  of  the 
Society 

BY  AUGUSTUS  H.  LEIBERT. 


CONTENTS. 

Page. 

I.    Historical  Note   41 

II.    Act  of  Incorporation  of  the  Widows'  Society 

of  Bethlehem   46 

III.  List  of  Members,  1770-1915 — Arranged  Alpha- 

betically   5 1 

IV.  Statements  Concerning  Persons  Admitted  as 

Members  at  the  Age  of  Sixty  or  Over   80 

V.    List  of  Members  Who  Died  Within  Two  Years 

After  Joining  the  Society   81 

VI.    Beneficiaries  of  the   Widows'  Society,  1772- 

1915    82 

VII.    Number  of  Members  Admitted  Per  year  1770- 

1915   87 

VIII.    Officers  of  the  Widows' Society   88 

IX.  Financial  Statement  Showing  Dividends  Paid, 
Status  of  Capital,  Etc.,  in  Successive  Years, 
1772-1915    91 


I. 


HISTORICAL  NOTE. 

The  Widows'  Society  of  Bethlehem  and  Vicinity. 
Addendum  to  "A  Brief  History  of  the  Widows'  Society  of 
Bethlehem"  (v.  Transactions  of  the  Moravian  Historical  Society, 
Vol.  II,  pp.  49-124). 

BY  THE  REV.  A.  SCHULTZE,  D.D.,  L.H.D. 

A  brief  history  of  this  Beneficial  Society,  one  of  the  oldest  if 
not  the  oldest  of  its  kind  in  this  country,  was  published  in  1880, 
by  its  Secretary.  It  traced  the  development  of  this  venerable 
association,  from  its  beginning  in  1770,  through  no  years  of 
slow  but  steady  growth  in  usefulness.  It  is  now  proposed  to 
give  a  continuation  of  this  history  through  the  thirty-five  years, 
from  1880  to  the  present  time,  to  complete  the  record  of  its  pro- 
ceedings and  to  show  its  present  status. 

At  the  annual  meeting,  in  July,  1880,  the  Secretary  reported, 
that  so  far  as  known,  there  were  then  227  members  of  the  So- 
ciety living  and  80  widows  in  the  care  of  the  Society.  The  divi- 
dends for  that  year  amounted  to  $27  for  each  widow,  and  it  was 
the  smallest  sum  that  had  been  paid  since  1863,  owing  to  the 
unusually  large  number  of  widows,  the  small  dividends  on  some 
stocks  owned  by  the  Society,  and  the  small  increase  in  member- 
ship during  that  year.  The  officers  elected  for  the  ensuing  year 
were:  Simon  Rau,  H.  B.  Luckenbach,  Wm.  Leibert,  Ch.  Belling, 
C.  A.  Luckenbach,  H.  S.  Krause  and  J.  C.  Weber.  Treasurer : 
Francis  Rauch,  and  Secretary :  Aug.  Schultze.  The  assets  of  the 
Society  amounted  to  $37,019.73. 

Among  the  applicants  for  admission,  during  the  next  year, 
was  Bro.  Darius  Starbuck,  of  Salem,  N.  C,  63  years  old.  As 
there  was  no  age  limit  in  the  laws  of  the  Society,  he  was  ad- 
mitted and  after  his  demise,  in  1887, his  widow  enjoyed  the  benefit 
of  her  husband's  having  joined,  for  twenty-two  years.  At  the 
next  annual  meeting,  however,  it  was  resolved,  that  thereafter 
the  age  of  admission  should  be  limited  to  60  years.  The  follow- 
ing year,  the  sentiment  of  the  general  meeting  was  expressed  to 


42 


the  effect,  that  as  soon  as  practicable,  all  stocks  of  the  Society 
should  be  exchanged  for  either  Bonds  or  Loans  on  Mortgage 
and  the  directors  following  out  this  instruction,  at  once  disposed 
of  $5000  stock  of  the  L.  V.,  Penn.  R.  R.  and  the  Lehigh  Coal  & 
Navigation. 

In  1884,  ten  widows  entitled  to  the  annuity  departed  this  life, 
among  them  Lydia  Rice,  who  had  received  her  first  dividend  in 
1833.  The  total  membership  then  was  225,  the  number  of 
widows  73  and  the  dividend  to  each  of  them  $33.  It  was  then 
resolved,  for  the  first  time,  that  an  advertisement  of  the  Society 
setting  forth  the  advantages  to  be  gained  from  joining  this  So- 
ciety should  be  published  in  the  Moravian  and Brueder Botschafter, 
one-half  column  for  three  months  in  both  papers. 

In  1885,  the  Secretary,  Bro.  A.  Schultze,  having  completed  the 
twelfth  year  in  that  office,  requested  the  brethren  not  to  vote  for 
his  re-election.  Accordingly,  the  meeting  elected  Bro.  Julius  D. 
Bishop  as  his  successor.  From  that  year  on,  the  minutes  of  the 
general  meeting  were  written  in  English,  instead  of  German,  as 
had  been  the  rule  from  the  beginning  for  115  years.  The  follow- 
ing year,  the  new  Secretary  succeeded  Bro,  Francis  M.  Rauch, 
deceased,  as  Treasurer  and  Bro.  Aug.  Leibert  was  elected  Secre- 
tary of  the  Widows'  Society.  The  latter  has  since  that  year,  up 
to  date,  that  is  for  more  than  twenty-eight  years,  most  accept- 
ably filled  this  position, having  been  re-elected  without  opposition 
every  year,  an  unprecedented  record.  It  is  characteristic  for  the 
economic  and  altruistic  manner  in  which  the  business  of  this 
Society  has  ever  been  carried  on,  that,  until  a  few  years  ago,  no 
compensation  whatever  was  given  to  or  expected  by  the  Secre- 
tary. The  Treasurer's  salary,  in  1906,  was  raised  from  $25  to 
$50  per  year,  when  the  total  amount  paid  out  by  the  Treasurers, 
since  the  organization  of  the  Society,  had  reached  the  sum  of 
$188,661.47. 

The  first  exception  to  the  rule,  that  candidates  for  member- 
ship must  present  a  doctor's  certificate  of  good  health,  was  made 
in  1885,  when  the  three  first  missionaries  to  Alaska,  Wm.  Wein- 
land,  H.  Kilbuck  and  Hans  Torgersen,  were  received  upon  the 
testimony  of  the  Provincial  Mission  Board,  that  according  to 
the  latest  letters  from  these  missionaries,  they  were  all  three  in 
excellent  health.    Bro.  Torgersen  was  drowned  that  same  year 


43 


in  the  Kuskokwim  River,  but  his  widow  has  been  reaping  the 
fruit  of  that  thoughtful  provision  of  membership  until  this  day. 
It  was  a  noteworthy  coincidence,  that  the  certificate  presented 
the  following  year,  upon  application,  to  the  pioneer  of  the  Alaska 
Mission,  Bro.  A.  Hartmann,  of  Moraviantown,  Canada,  then  55 
years  of  age,  bore  the  number  555. 

A  token  of  the  confidence  which  the  Society  has  in  the  honest 
and  efficient  management  of  its  affairs,  is  given  in  the  retention 
of  the  same  officers  from  year  to  year.  Thus  Bro.  Simon  Rau 
was  a  member  of  the  Board  of  Directors  from  1853  to  1905,  that 
is  for  52.  There  was  a  regular  annual  vote  by  ballot,  though, 
year  after  year,  and  in  1884  a  motion  was  offered,  that  a  majority 
of  all  the  votes  cast  at  the  annual  election  be  necessary  to  elect 
any  one  to  office ;  but  the  motion  was  lost.  Three  years  later, 
Bro.  A.  C.  Borhek,  at  the  general  meeting,  upon  motion,  de- 
posited the  "vote  of  the  Society  for  the  old  members"  of  the 
Board,  viz. :  Directors,  C.  H.  Belling,  Aug.  S.  Bishop,  H.  B. 
Luckenbach,  J.  C.  Weber,  Simon  Rau,  J.  S.  Krause  and  Jos.  A. 
Rice ;  Treasurer,  J.  D.  Bishop,  and  Secretary,  Aug.  Leibert. 
This  method  of  one  member  casting  the  vote  for  the  Society  has 
been  followed  ever  since,  by  re-electing  the  former  members, 
excepting  where  death  or  declination  to  serve  made  a  change 
necessary.  It  is  a  curious  fact,  in  this  connection,  that  since  the 
resignation  of  Bro.  Schultze  as  Secretary,  in  1885,  no  minister  of 
the  Church  has  been  in  the  directing  board  of  the  Society,  until 
191 1,  when  in  place  of  Bro.  A.  S.  Bishop,  deceased,  the  Rev.  W. 
N.  Schwarze  was  elected  a  member  of  the  Board  of  Directors. 

By  1888,  the  assets  of  the  Society  had  risen  to  $41,935.66,  of 
which  amount  $13,700  were  invested  in  Bond  and  Mortgage, 
$20,000  in  Loans  and  $7909  in  Stocks.  Two  years  later,  the 
stocks  had  decreased  to  $3507,  mostly  by  the  sale  of  shares  of 
the  Easton  National  Bank  stock,  which  a  former  treasurer  had 
rightly  declared  to  have  been,  for  a  long  time,  "the  hen  that  laid 
the  golden  eggs"  of  the  Society. 

In  1891,  Aug.  S.  Bishop  offered  an  addition  to  Section  4  of  the 
By-Laws,  which,  after  considerable  discussion,  was  adopted,  to 
wit :  "However,  persons  desiring  to  be  admitted  to  membership 
of  the  Society  may,  if  they  so  elect,  become  such  under  the  fol- 
lowing regulations :   Upon  presenting  the  application  for  mem- 


44 


bership,  he  shall  pay  into  the  treasury  the  sum  of  $10.  If  the 
application  is  favorably  received),  he  shall  then  pay  $40  ad- 
ditional, in  eight  equal,  consecutive  monthly  payments.  If  un- 
favorably received,  the  amount  so  paid  in  shall  be  refunded.  Im- 
mediately after  the  last  payment,  the  Board  of  Directors  shall 
again  make  due  inquiry  as  to  bodily  health  and  fitness  of  the 
candidate,  and  if  such  be  found  favorable,  he  shall  be  declared  a 
member  of  the  Society.  If  rejected,  the  amount  he  has  paid1  shall 
be  returned  to  him,  less  one  dollar.  In  case  of  the  death  of  the 
applicant  before  the  completion  of  all  the  monthly  payments,  the 
entire  amount  paid  in  shall  be  refunded  to  his  legal  heirs.  If  he 
ceases  to  pay  the  monthly  installments  necessary  for  member- 
ship, any  amount  so  paid,  less  one  dollar,  shall  be  refunded  by 
the  Directors." 

At  the  general  meeting  of  1892,  a  motion  was  offered  to  the 
effect,  that  the  question  of  the  continuing  of  a  member  who  may 
leave  the  Moravian  Church  be  referred  to  the  Board  of  Di- 
rectors. The  following  year,  certain  amendments  to  Article  II 
of  the  Charter  were  presented  by  the  Directors  and  discussed  by 
the  assembly.  The  substance  of  these  amendments  was,  "that  in 
the  future  the  right  to  benefits  shall  cease,  both  when  a  member 
of  the  Society  ceases  to  be  a  member  of  the  'Church  of  the 
United  Brethren,'  and  when  the  wife  or  widow  leaves  the  Mo- 
ravian Church."  After  considerable  debate  the  further  con- 
sideration of  this  amendment  was  indefinitely  postponed. 

A  most  pleasing  event  occurring  during  the  year  of  1893  was 
the  receipt  of  a  letter  addressed  to  the  Directors*  by  Bro.  Abr.  S. 
Schropp,  covering  bonds  to  the  amount  of  $2000,  donated  to  the 
Society  as  a  tribute  to  his  mother,  Cornelia  Schropp,  who  had 
departed  this  life  in  that  year  and  who  from  1841  to  1893,  for 
fifty-two  years,  had  received  the  annuities  of  this  Society.  This 
liberal  and  thoughtful  gift  was  accepted  with  hearty  thanks,  to 
be  entered  as  "the  Maria  Cornelia  Schropp  Fund."  Another 
widow  who  died  in  1897  and  had  enjoyed  the  benefit  of  the 
widows'  pension  for  fifty-two  years,  from  1845  to  ^97,  was  Mrs. 
Eliza  Cooper,  of  Lancaster.  The  capital  of  the  Society,  by  1894, 
had  increased  to  $48,850.64. 

During  the  last  twenty  years,  from  1894-1914,  nothing  speci- 
ally noteworthy  has  transpired  in  the  affairs  of  the  Society.  It 


45 


has,  in  its  humble  way,  continued  to  give  valuable  help  to  many 
widows  and  has  been  steadily  growing  in  its  resources.  In  the 
membership,  the  high  water  mark  was  reached  in  1878,  when 
there  were  230  members  and  70  widows.  At  the  annual  meeting 
of  1914,  there  were  reported  175  members  of  the  Society,  of 
whom  57  live  in  Bethlehem,  7  at  Nazareth,  9  at  Lititz,  13  at 
Salem,  N.  C,  and  89  are  scattering  members.  There  are  at 
present  69  widows,  each  of  whom  received  an  annuity  of  $44.  It 
certainly  is  a  good  investment  for  a  married  man  to  pay  once 
$50,  (and  nothing  more,)  in  order  to  become  a  member  of  the 
Widows'  Society  and  make  such  a  provision  for  the  benefit  of 
his  wife. 

The  assets,  as  reported  at  the  last  meeting,  are :  Bonds  and 
Mortgage,  $33,625.00;  Other  Loans,  $16,899.12;  Stock, 
$3,207.00;  Cash,  $3,437.84;  Total,  $57,168.96.  The  Secretary 
distributed  a  blueprint  pamphlet  of  18  pages,  showing  dividends 
as  paid  since  1879,  nst  °f  widows,  alphabetically  arranged,  and  a 
table  showing  number  of  members  received  each  year,  since 
organization  to  1914. 


46 


II. 

AN  ACT 

TO  INCORPORATE  THE  WIDOWS'  SOCIETY  OF  BETHLEHEM. 

Whereas  it  is  represented  to  the  Legislature,  that  a  number  of  persons, 
members  of  the  Episcopal  Church  of  the  United  Brethren,  resident  at 
Bethlehem  and  elsewhere,  have  formed  a  Society  for  the  humane  and 
charitable  purpose  of  ministering  to  the  wants  and  alleviating  the  distress 
of  their  widows,  and  pray  to  be  incorporated : 

Therefore, 

Section  r.  Be  it  enacted  by  the  Senate  and  House  of  Representatives  of 
the  Commonwealth  of  Pennsylvania,  in  General  Assembly  met,  and  it  is 
hereby  enacted  by  the  authority  of  the  same,  That  Joseph  Rice,  the  present 
President  of  The  Widows'  Society  of  Bethlehem,  David  Bischoff,  Chris- 
tian Borheck,  Owen  Rice,  jun.,  John  Fr.  Rauch,  Samuel  Stipe,  John 
Henry  Schultz,  John  Snyder,  and  David  P.  Schneller,  the  present  Di- 
rectors thereof,  together  with  all  such  persons  as  heretofore  have  been,  or 
hereafter  shall  be  duly  admitted  members  of  the  said  Society,  agreeable  to 
the  Constitution  and  Fundamental  Articles  thereof,  be,  and  they  hereby 
are  incorporated  into  a  Society,  by  the  name,  style  and  title  of  "The 
Widows'  Society  of  Bethlehem,"  and  by  that  name  shall  have  perpetual 
succession,  and  all  the  rights,  powers  and  privileges  incident  by  law  to  a 
corporation. 

Section  2.  And  be  it  further  enacted  by  the  authority  aforesaid,  That 
the  said  Corporation  and  their  successors,  by  the  name,  style  and  title 
aforesaid,  shall  forever  hereafter  be  able  and  capable  in  law  to  purchase, 
have,  receive,  take,  hold  and  enjoy,  in  fee  simple  or  for  a  less  estate  or 
estates,  any  lands,  tenements,  rents,  annuities,  liberties,  franchises  and 
other  hereditaments,  by  the  gift,  grant,  bargain,  sale,  alienation,  enfeoff- 
ment, release,  confirmation  or  devise  of  any  person  or  persons,  bodies  poli- 
tic and  corporate,  capable  and  able  to  make  the  same,  and  further,  that 
the  said  corporation  and  their  successors  may  take  and  receive  any  sum 
or  sums  of  money,  goods  and  chattels,  that  have  been,  or  hereafter  shall  be 
given  or  bequeathed  to  them  by  any  person  or  persons,  bodies  politic  or 
corporate,  able  and  capable  to  make  a  bequest  or  gift  thereof;  Provided, 
That  no  misnomer  of  the  said  corporation  and  their  successors,  shall  de- 
feat or  annul  any  gift,  grant,  devise  or  bequest  to  the  said  corporation, 
if  the  intent  of  the  donor  shall  sufficiently  appear  upon  the  face  of  the  gift, 
testament  or  other  writing  whereby  any  estate  or  interest  was  intended  to 
pass  to  the  said  corporation ;  nor  shall  any  non-user  of  the  rights,  liberties, 
privileges  and  authorities  or  any  of  them,  hereby  granted  to  the  said  cor- 
poration, create  or  cause  a  forfeiture  thereof;  Provided  nevertheless,  That 


47 


the  clear  yearly  value  or  income  of  the  messuages,  houses,  lands  and  tene- 
ments, rents,  annuities  and  other  hereditaments  and  real  estate  of  the  said 
corporation,  and  the  interest  of  the  money  lent  by  the  same,  shall  not  ex- 
ceed the  sum  of  Six  thousand  dollars. 

Section  3.  And  be  it  further  enacted  by  the  authority  aforesaid,  That 
the  said  corporation  and  their  successors  shall  have  full  power  and  au- 
thority to  make,  have  and  use  one  common  seal,  with  such  device  and  in- 
scription as  they  shall  think  proper,  and  the  same  to  break,  alter  and  renew 
at  their  pleasure. 

Section  4.  And  be  it  further  enacted  by  the  authority  aforesaid,  That 
the  following  be,  and  they  are  hereby  declared  to  be  the  Constitution  and 
Fundamental  Articles  of  the  said  Society,  that  is  to  say: 

ARTICLES. 

ARTICLE  I. 

The  Society  shall  consist  of  those  persons,  being  members  of  the  Epis- 
copal Church  of  the  United  Brethren,  who  shall,  in  the  first  instance,  sub- 
scribe this  Constitution,  and  of  such  as  may  hereafter  be  admitted  as 
members  thereof,  according  to  the  rules  hereinafter  prescribed. 

ARTICLE  II. 

Candidates  for  membership  shall  be  nominated  either  at  the  meetings  of 
the  Society  or  of  the  Board  of  Directors  hereinafter  appointed.  The  said 
Board  of  Directors  shall  make  due  inquiry  as  to  the  bodily  health  and  fit- 
ness of  the  candidate,  and  if  so  many  members  of  the  Society  or  of  the 
Board  of  Directors  as  shall  be  prescribed  by  the  by-laws,  vote  in  favor  of 
admission,  the  candidate  shall  be  admitted,  upon  complying  with  the  other 
regulations  which  shall  be  prescribed  for  admission  by  the  by-laws. 

None  but  married  men,  who  are  members  of  the  United  Brethren,  or 
who,  not  being  such  themselves,  live  in  matrimony  with  a  person  being  a 
member  of  the  said  Church  of  the  United  Brethren,  shall  be  admitted  as 
members  of  this  Society.  But  only  such  as  are  members  of  the  said  United 
Brethren,  shall  have  a  vote  upon  any  question  respecting  the  concerns  of 
this  Society,  or  be  eligible  as  officers  of  the  same. 

ARTICLE  III. 

Each  member  shall,  at  the  time  of  his  admission,  and  every  year  during 
the  time  of  his  membership,  pay  to  the  Treasurer,  for  the  use  of  this  So- 
ciety, such  sum  or  sums  as  shall  be  directed  by  the  by-laws ;  and  provision 
may  be  made  by  the  by-laws,  for  the  exemption  of  members  reduced  in 
their  circumstances  from  the  annual  payments,  during  their  inability. 

article  rv. 

The  moneys  paid  by  the  members  at  the  time  of  their  admission  or  re- 
admission,  as  well  as  all  grants,  gifts,  donations  and  bequests  to  this  So- 
ciety, shall,  from  time  to  time,  be  invested  in  productive  funds,  or  loaned 
on  interest,  as  shall  be  directed  by  the  by-laws,  and  the  interest  arising  on 


48 


the  said  capital  stock,  as  well  as  the  yearly  contributions  of  the  members, 
shall  be  distributed  to  the  widows,  relicts  of  deceased  members  of  the  So- 
ciety, in  such  a  manner  as  shall  be  prescribed  by  the  by-laws,  but  the  said 
capital  stock  shall  at  all  times  remain  entire  and  inviolate,  as  long  as  this 
Society  shall  exist. 

article  v. 

Seven  Directors,  a  Treasurer,  a  Secretary  and  three  Auditors  shall  be 
elected  by  ballot  at  the  stated  meeting  in  every  year.  Whenever  any  of  the 
said  offices  shall  become  vacant,  the  vacancy  shall  be  filled  by  a  new  elec- 
tion at  the  next  stated  meeting  after  the  vacancy  shall  have  happened,  or,  in 
case  of  urgency,  at  a  special  meeting  of  the  Society,  to  be  called  for  the 
purpose.  The  said  seven  Directors,  together  with  the  Treasurer  and  Sec- 
retary aforesaid,  shall  constitute  a  Board  to  superintend  the  general  con- 
cerns of  the  Society,  and,  at  their  first  meeting  after  each  election,  shall 
choose  one  of  the  said  seven  Directors  as  President.  Provision  shall  be 
made  in  the  by-laws  for  conducting  the  affairs  of  the  Society,  if  at  any 
time  the  same  shall  be  so  much  reduced  in  number,  as  to  make  it  imprac- 
ticable to  constitute  a  Board  of  Directors,  as  herein  before  directed. 

ARTICLE  VI. 

The  duties  of  all  the  officers  shall  be  such  as  are  implied  in  their  titles, 
and  shall  be  prescribed  by  the  by-laws. 

ARTICLE  VII. 

The  Society  shall  hold  its  stated  meeting  on  the  first  Thursday  in  the 
month  of  July,  in  every  year.  Adjourned  and  special  meetings  may  be 
held,  as  shall  be  provided  for  by  the  by-laws. 

ARTICLE  VIII. 

A  member  may  be  expelled  for  unfaithful,  immoral  or  unworthy  con- 
duct, by  the  votes  of  two-thirds  of  the  voting  members  present;  but  eigh- 
teen of  the  voting  members  shall  be  necessary  to  constitute  a  quorum  for 
the  purpose  of  such  trial,  which  shall  not  be  held,  unless  a  written  notice 
of  the  facts  charged  shall  have  been  given  to  the  party  accused,  at  least 
thirty  days  before  the  time  of  such  trial.  It  is,  however,  expressly  de- 
creed, that  the  right,  interest  and  claim  of  the  widow  of  any  expelled  mem- 
ber to  the  benefits  accruing  from  this  Society,  shall,  in  no  instance,  be  im- 
paired or  defeated  by  such  expulsion,  provided  all  the  dues  prescribed  by 
the  by-laws  be  regularly  paid  during  the  life  of  any  such  expelled  member, 
but  not  otherwise. 

ARTICLE  IX. 

This  constitution  shall  be  subscribed  by  every  member  at  the  time  of  his 
admission,  and  the  time  of  his  subscribing,  with  the  name  of  the  place  of 
his  residence  and  his  age,  shall  be  noted  opposite  to  his  name,  and  each 
member  shall  receive  a  certificate  of  his  membership,  certified  by  the  Presi- 
dent, and  attested  by  the  Secretary;  with  the  seal  of  the  Society  affixed, 
and  a  printed  copy  of  this  constitution  and  the  by-laws. 


49 


ARTICLE  X. 

It  is  unalterably  and  irrevocably  decreed,  that,  if  any  unforeseen  accident 
or  other  cause  should  ever  occasion  a  dissolution  of  this  Society,  which, 
however,  shall  not  be  understood  to  have  taken  place,  until  all  the  members 
thereof,  and  all  and  every  the  widows,  entitled  to  the  benefits  thereof, 
shall  have  become  extinct,  the  funds  of  this  Society,  without  diminution 
or  defalcation,  shall  be  divided  into  two  equal  parts;  one  moiety  whereof 
shall  be  transferred  to,  and  become  the  property  of,  such  committee  or 
committees  of  the  several  Congregations  of  the  United  Brethren  in  the 
United  States,  as  shall  have  been  appointed  by  the  voting  members  of  such 
Congregations  respectively,  to  take  care  of  their  widows,  in  trust  and  for 
the  use  of  such  widows;  and  the  other  moiety  thereof  shall,  in  like  manner, 
be  transferred  to  such  committee  or  committees  in  the  aforesaid  Congre- 
gations, which  shall  have  been  appointed  in  the  same  manner  as  aforesaid, 
to  take  care  of  the  education  of  their  children  and  to  administer  the  funds 
established  for  that  purpose,  in  trust  and  for  the  use  of  their  schools ; 
each  of  these  moieties  to  be  divided  amongst  the  aforesaid  committees,  in 
proportion  to  the  number  of  families  resident  in  the  aforesaid  Congrega- 
tions respectively  at  the  time  of  such  transfer;  on  condition,  nevertheless, 
that  the  said  funds,  so  as  aforesaid  transferred  to  the  said  committees,  be 
kept  entire  and  unimpaired  by  them  and  every  and  each  of  them,  and  the 
interest  thereof  only  be  applied  to  the  uses  and  purposes  aforesaid.  And 
to  the  faithful  execution  of  this  article,  according  to  its  true  intent  and 
meaning,  we,  the  subscribers,  and  each  of  us,  hold  ourselves,  collectively 
and  individually,  firmly  bound. 

Section  5..  And  be  it  further  enacted  by  the  authority  aforesaid,  That 
the  said  Society  shall  have  power  to  make  by-laws,  as  well  as  to  carry  into 
effect  the  provisions  herein  contained,  as  for  the  effectual  and  convenient 
conduct  of  the  affairs  of  the  Society;  Provided,  That  the  same  be  not  re- 
pugnant to  the  Constitution  and  Laws  of  the  United  States  or  of  this  Com- 
monwealth:  And  Provided,  That  no  by-laws  shall  be  enacted,  altered  or 
repealed,  but  at  a  stated  meeting,  nor  unless  fifteen  of  the  voting  members 
shall  be  present  at  such  stated  meeting:  And  Provided,  That  the  by-laws 
already  made  and  now  in  force  in  the  said  Society,  shall  continue  and  be  in 
force  until  altered  or  repealed  in  manner  herein  before  declared:  And 
Provided  also,  That  no  by-law  shall  ever  be  made  to  alter  the  nature,  or 
impair  the  binding  force  of  the  foregoing  articles  of  the  Constitution  here- 
by enacted. 

Section  6.  And  be  it  further  enacted  by  the  authority  aforesaid,  That 
the  estates  and  funds  of  every  description  of  the  existing  Association  or 
associated  Society,  called  "The  Widows'  Society  of  Bethlehem,"  be,  and 
they  are  hereby  declared  to  be  vested  in  the  Society  incorporated  by  this 
act,  in  full  property,  and  subject  to  the  disposal  thereof  agreeably  to  the 
provision  hereinbefore  contained.    Provided  always,  That  nothing  in  this 


4 


act  shall  be  so  construed  as  to  impair  or  diminish  the  responsibility  of  any 
individual  or  individuals,  for  the  payment  of  any  debts  contracted  for  this 
Society,  and  by  its  order,  for  which  he  would  have  been  otherwise  liable. 

JNO.  GILMORE, 
Speaker  of  the  House  of  Representatives. 

WM.  MARKS,  Jun., 
Speaker  of  the  Senate. 

Approved,  March  the  seventh,  one  thousand  eight  hundred  and  twenty- 
one. 

JOSEPH  HIESTER. 


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IV. 

STATEMENTS  CONCERNING  PERSONS  ADMITTED  AS  MEM- 
BERS AT  THE  AGE  OF  SIXTY  OR  OVER. 

Sixty-two  persons  were  admitted  as  members  of  the  Widows'  Society  at 
ages  ranging  from  60  to  76  years. 

Of  those  admitted  at  60 — one  lived  2  years;  one,  5  years;  one,  9  years; 
one,  10  years ;  one,  12  years ;  one,  13  years ;  three,  22  years ;  one,  26  years ; 
total,  10  persons. 

At  61 — one  lived  3  years;  two,  7  years;  one,  10  years;  one,  12  years;  two, 
14  years;  one,  18  years;  one,  21  years;  one,  25  years;  total,  10  persons. 

At  62 — one  lived  2  years ;  one,  5  years ;  one,  6  years ;  one,  7  years ;  one,  9 
years ;  total,  5  persons. 

At  63 — one  lived  1  year;  one,  2  years;  two,  15  years;  one,  21  years;  one, 
23  years ;  one,  27  years ;  total,  7  persons. 

At  64 — one  lived  1  year ;  one,  2  years ;  two,  5  years ;  one,  6  years ;  one,  7 
years ;  one,  8  years ;  one,  26  years ;  total,  8  persons. 

At  65 — one  lived  11  years;  one,  13  years;  one,  17  years;  total,  3  persons. 

At  66 — one  lived  7  years;  one,  14  years;  one,  15  years;  one,  21  years; 
total,  4  persons. 

At  67 — one  lived  2  years. 

At  68 — two  lived  7  years ;  one,  8  years ;  total,  3  persons. 
At  69 — one  lived  1  year;  one,  9  years;  one,  10  years;  one,  12  years;  total, 
4  persons. 

At  70 — two  lived  10  years;  one,  14  years;  one,  15  years;  total,  4  persons. 
At  71 — one  lived  12  years. 
At  72 — one  lived  12  years. 
At  76 — one  lived  4  years. 


8l 


V. 

LIST  OF  MEMBERS  WHO  DIED  WITHIN  TWO  YEARS  AFTER  JOIN- 
ING THE  SOCIETY. 
The  following  twenty-three  members  departed  within  two  years  after  admis- 


sion  to  membership. 

Name 

rCESIDENCE. 

Joined. 

Died. 

Bartow  Thomas 

Philadelphia  Pa 

...July 

3, 

1792 

Jan. 

26, 

1793 

...Dec. 

27, 
1, 

1770 

Mar. 

16, 

1772 

..  .Aug. 

1844 

Sept. 

10. 

1845 

Goetz,  Philip  J  

..St.  Johns,  W.  I  

. . .  Sept. 

2, 

1825 

July 

25,  1827 

.  Yorktown,  Pa  

Dec. 

19. 

1790 

Sept. 

7, 

1792 

23, 

1836 

Dec. 

2, 

1836 

Hermany,  William  S... 

.Bethlehem,  Pa  

19, 

1914 

Nov. 

7, 

1914 

.Bethlehem,  Pa  

1772 

Mar. 

9, 

1773 

...Feb. 

25! 

1890 

May 

22, 

1890 

Nitschmann,  David  

.Bethlehem,  Pa  

27, 

1770 

Oct. 

8, 

1772 

Poppellwell,  Richard... 

.Bethlehem,  Pa  

. . .  Nov. 

27, 

1770 

Nov. 

11, 

1771 

Schmidt,  Johannes  

Niesky,  W.  I  

...Oct. 

22, 

1833 

Nov. 

23, 

1834 

Schnall,  Johannes  

.Bethlehem,  Pa  

,  Oct. 

10, 

1818 

Sept. 

1819 

..Nain,  Pa  

7, 

1773 

Oct. 

7, 

1773 

.Bethlehem,  Pa  

22, 

1871 

Aug. 

4, 

1871 

.Lititz,  Pa  

20, 

1820 

Mar. 

25, 
8, 

1821 

21, 

186  =; 

Feb. 

1866 

Siewers,  Henry  Frank.. 

.St.  Croix,  W.  I  

. .  Jan. 

1, 

1822 

1824 
1829 

Sneckenburg,  John  T. . . 

.Bethlehem,  Pa  

...July 

3, 

1828 

May 

3. 

Snyder,  John  D  

.Bethlehem,  Pa  

Feb. 

4- 

1891 

May 

5, 

1892 

Torgesen,  Hans  

.  Moraviantown,  Canada 

..  .June 

11, 

188s 

Aug. 

10, 

1885 

Traeger,  Gabriel  

.Bethlehem,  Pa  

1837 

June 

1839 

.Bethlehem,  Pa  

18,' 

1822 

May 

24! 

1824 

6 


32 


VI. 

BENEFICIARIES  OF  THE  WIDOWS'  SOCIETY  FROM  THE  TIME  OF 
ORGANIZATION,  1771  TO  1915,  SHOWING  THE  NUMBER  OF 
YEARS  EACH  WIDOW  SHARED  IN  THE  DIVIDENDS  OF 
THE  SOCIETY. 


Name. 
Albrecht,  Elizabeth... 
Albrecht,  Elizabeth... 

Amer,  Elizabeth  

Anders,  Theresia  

Andreas,  Eleanora  

Andress,  Elizabeth  

Bachhof,  Rosina  

Bachman,  Mary  Ann.. 

Bachman.  Sarah  E  

Bachman,  Susanna  

Bahnson,  Louisa  

Bardill,  Catherine  

Barrow,  Hannah  A  

Bartow,  Sarah  

Bealer,  Juliana  

Beam,  Susan  

Bechler,  Theodora  

Beck,  Johanna  Augusta. 

Beck,  Lydia  

Beck,  Sybilla  

Beckel,  Charlotte  

Beear,  Theodora  

Beitel,  Elizabeth  Ann.. 

Beitel,  Rosina  

Belling,  Helen.  

Belling,  Seraphina  

Benzien,  Charity  

Benzien,  Dorothy  S  

Berndt,  Susanna  C  

Bievighausen,  Christ'a. 

Bigler,  Elizabeth  

Bischoff,  Rosina  

Bishop,  Caroline  E  

Bishop,  Dorothea  

Bishop,  Lisetta  

Bishop,  Naomi  

Bishop,  Sarah  E  

Bleck,  Mary  

Blickensderfer,  Elvina. 
Blickensderfer,  Fiana.. 
Blickensderfer,  L.  C... 

Blum,  Catherine  M  

Blum,  Elizabeth  M  

Boeckel,  Anna  B  

Boeckel,  Barbara  

Boehler,  Anna  

Boehler,  A.  Cath  

Boehnhof,  Johanna.... 
Bonn,  Anna  Maria  


Years. 


Name. 


Years. 


1 802-  1 832 
1 888- 1 890 
1899- 1005 
1 848- 1 849 

1803-  1804 
1873-1904 
1 777- 1 780 
1871-1907 
1897- 
1838-186; 
1870- 1886 

1859-  1868 
1900- 
i793-i8i8 
1870- 1894 
1 873- 1 894 
1875-1913 

1873-  1877 
1902- 
17S3-180; 
1 880- 1884 
1837- 1856 
1 869- 1 878 

1848-  1850 
1880- 1891 
1 902- 1 903 
1833- 1863 

1812-  1832 
1 772- 1 776 
1807-1836 
1875- 
1828- 1 832 
1910- 
1854- 1 892 

1 860-  1 870 
1888- 

1874-  1 890 
1850-1851 
1 896- 1 904 
1899- 
1856- 1880 

1813-  1827 
1803-1817 
1816-1823 

1781-  1781 
1 806- 1 809 
1806-1810 

1 849-  1 872 

1782-  1815 


29 


Borhek,  Anna  M  1791-1807  16 

Borhek,  Harriet  1890-1896  6 

Borhek,  Louisa  1898-1911  13 

Borhek,  Maria  1828- 1868  40 

Breder,  Augusta  1913- 

Bricker,  Anna  B  1906- 

Bricker,  Emma  H  1905- 

Brown,  Dorothea  M.. . .  1854-1870  16 

Brown,  Phoebe  A  1865-1897  32 

Buchner,  Brigitta  1865-1880  15 

Busse,  Mary  C  1871-1882  11 

Butner,  Lucy  A  1912- 

Christ,  Anna  Juliana. .  .1828-1859  31 

Christ,  Emma  1897-1905  8 

Christ,  Fredericka  M.. .  1805-1811  6 

Christ,  Justina  1862-1862 

Christ,  Mary  Barbara. .  1806-1818  12 

Christ,  Sally  1845- 1865  20 

Christ,  Sarah  1883-1894  II 

Christ,  Sarah  L  1868-1895  27 

Clauder,  Charlotte  1880-1883  3 

Clauder,  Emma  J  1915- 

Clauder,  Laura  E.  B. . .  1875-1904  29 

Clewell,  Mary  Ann  1871-1880  9 

Clewell,  Sarah  1904- 

Coelin,  Elizabeth  1806-1806 

Collins,  Mary  Ann  1838-1861  23 

Cooper,  Eliza  1845-1897  52 

Cunow,  Benigna  1830-1836  6 

Daily,  Augusta  1877-1882  5 

Damus,  Sophia  M  1838-1870  32 

Dealing,  Magdalena  1786-1807  21 

Dencke,  Elizabeth  1795-1820  25 

Denke,  Maria  1838-1868  30 

Detmers,  Chr.  D  1802-1814  12 

Diehms,  Sophia  1882-1892  10 

Digeon,  Mary  1777-1793  J6 

Doster.  Pauline  1860-1879  19 

Ears,  Margaret  1777-1779  2 

Ebbecke,  Salome  1838-1862  24 

Eberman,  Anna  E  1857-1880  23 

Eder,  Elizabeth  1837-1838  1 

Eggert,  Anna  M  1828-1832  4 

Eggert,  Maria  1832-1854  22 

Eggert,  Maria  1860-1882  22 

Eggert,  M.  Apollona.. .  1780-1810  30 

Engler,  Mary  E  177^777  1 

Erd,  Patience  von  1794-1820  26 

Erdman,  A.  M  1878-1891  13 


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Specimen  page  from  the  Ledger  of  the  Widows'  Society. 
(Reduced  one-third.) 


83 


Name.  Years, 

Erwin,  Mary  S  1885-1909  24 

Erwin,  Sophia  Louisa. .1883-1883 

Esterlein,  Elizabeth  1800-1805  5 

Eyerie,  Anna  M  1800-1805  5 

Fett,  Adeline  1881-1908  27 

Fetter,  Ann  Eliza  1855-1886  31 

Fetter,  Christina  1876-1886  10 

Fetter,  Elizabeth  1827-1855  28 

Fischer,  Agnes  1784-1788  4 

Fluck,  Lizzie  1902- 

Fockel,  Mary  i779-!/79 

Fogle,  Antoinette  1892-1900  8 

Fogle,  Emma  1898- 

Fradeneck,  Emma  C....1898- 

Frank,   Maria  1787- 1804  17 

Freytag,  Antonie  1851-1876  25 

Freytag,  Salome  1846-1861  15 

Friebele,  M.  A  1886- 

Fries,  Lisetta  1863-1903  40 

Fuehrer,  Elizabeth  1886-1890  4 

Fuehrer.  Rosina  1849-1850  1 

Frueauff,  A.  Clara  1879-1897  18 

Frueauff,  Anna  D  1886- 

Fry,  Anna  M  1899- 

Gambold.  Helena  1789-1792  3 

Gapp,  Anna  1894- 

Garrison,  Mary  Anne. .  1782- 1790  8 

Gerlach,  Louis'a  1892-1895  3 

Giering,  Caroline  1874- 

Giers,  Elizabeth  1797-1817  20 

Goetz.  Verona  1828-1855  27 

Gold,  Sarah  1860-1891  31 

Goth.  Ellen  1878- 188 1  3 

Goundie,  Charlotte  1877-1888  n 

Goundie.  C.  Elizabeth..  1852-1853  1 

Graeff,  Theodora  L  1893-1898  5 

Graff,  Catharine  1777-1798  21 

Graff,  Gertrude  1783-1784  1 

Greider,  Emma  1898- 

Greider,  Mrs.  E.  P  1904-1915  II 

Grider,  Julia  1858- 1877  19 

Grosh,  Mrs.  Samuel  1902-1915  13 

Grunert,  Martha  1887-1901  14 

Guetter,  Frederica  1847-1883  36 

Gump,  Salome  T793-I793 

Haberland,  Anna  H... .  1782- 1787  5 

Hafner,  Anna  Magd..  .1773-1797  24 

Hagen,  Susan  1844-1853  9 

Haidt,  Catharine  1780-1782  2 

Hall.  Anna  Mary  1784-1785  1 

Hall,  Catharine  1848- 1855  7 

Ham,  Maria  L  1849-1872  33 

Haman,  Rebecca  1856-1873  17 

Haman,  Sarah  1866-1876  10 

Hambright,  Caroline. ..  1893-1910  17 

Hamilton,  Emma  1886-1905  19 

Hammann,  Adelaide. ..  1893- 


Name.  Years. 

Hartman,  Adelaide  1894- 

Hartman,  Elizabeth.. ..  1839-1863  24 
Hartman,  Mrs.  Mary..  1906- 

Hasse,  Anna  M  1797-1813  16 

Hastings,  Mrs.  L.  W. . .  1890-1895  5 

Hauck,  Bridget  1892-1903  II 

Hauser,  Elizabeth  1812-1814  2 

Hayne,  A.  Regina  1781-1783  2 

Heckedorn,  Barbara. ..  1789-1793  4 

Heckewelder,  Ann  M...  1803-1823  20 

Hencke,  Anna  C  1785-1806  21 

Henry,  Anna  1787- 1799  12 

Henry,  Mary  1837-1871  34 

Henry,  Sabina  1821-1848  27 

Hepp,  Martha  G  1906- 

Herbst,  Mary  E  1896- 

Herman,  Pauline  1854-1869  15 

Hermany,  Mrs.  Wm.  S.1915- 

Herr,  Anna  1773-1774  1 

Hillman,  Elizabeth  1852-1870  18 

Hoch,  Frances  1870- 

Hoeber,  Johanna  1831-1843  12 

Hoeber,  Sarah  191 1- 

Hohe,  Maria  B  1846-1877  31 

Holland,  Augusta  1894-1895  1 

Horsfield,  Elizabeth. ...  1835- 1836  1 

Horsfield.  Juliana  1789-1809  20 

Horsfield,  Mary  1773-^773 

Horsfield,  Rebecca  1845-1845 

Horsfield,  Sarah  1802-1822  20 

Hoyler,  Emilie  1890- 

Huber,  Anna  Maria. ...  1790-1794  4 

Huebner,  Justina  1870-1884  14 

Huebner,  Louisa  1874-1904  30 

Huebner.  Martha  1884-1915  31 

Huebner,  Mary  1910- 

Huebner,  Rosina  1831-1860  29 

Huebner.  Sarah  1849-1867  18 

Hueffel,  Maria  1842-1858  16 

Hussey,  Martha  1776-1790  14 

Israel,  Caroline  1900- 

Jacobson,  Augusta  1896- 

Jacobson,  Lisetta  1871-1883  12 

Jacobson,  Mrs.  H.  A...1911- 

Jansen,  Magdalena  1791-1796  5 

Jones,  Maria  1825-1831  6 

Jones,  Mary  Agnes  1881-1886  5 

Jordan.  Emily  1885-1889  4 

Jundt,  Anna  S  1832-1855  23 

Kampmann,  Anna  M.. .  1833-1836  3 

Kampmann,  Maria  1884-1898  14 

Kaucher,  Aurelia  1854-1863  9 

Keller,  Maria  1853-1884  31 

Kern,  Elizabeth  1842- 1868  26 

Kern,  Sarah  1874-1891  17 

Kleckner,  Caroline  1879-1893  14 

Klingsohr,  A.  Elizabeth.1799-1835  36 


84 


Name.  Years. 

Klose,  Maria  1856-1859  3 

Kluge,  Agnes  1880-1887  7 

Kluge,  Annie  L  1912-1914  2 

Kluge,  Rebecca  1861-1884  23 

Knauss,  Arabella  1888-1900  12 

Knauss,  Caroline  1872-1876  4 

Knauss,  Johanna  1823-1831  8 

Knauss,  Mary  1848-1855  7 

Knauss,  Matilda  1860-1871  11 

Kornmann,  Anne  M  1806-1809  3> 

Kramsch,  Susanna  E. . .  1824-1831  7 
Krause,  Adelaide  A.. . .  1865-1867  2 
Krause,  Anna  Maria. .  .1901-1904  3 

Krause,  Catherine  1792-1807  15 

Krause,  Elizabeth  1875-1877  2 

Krause,  Emma  A  1899- 

Krause,  Hortensia  V..  .1866-1902  36 

Krause,  Jane  E  1904- 

Kreider,  Jemima  1868-1891  23 

Kreider,  Josephine  1895-1897  2 

Kremser,  A.  Sybilla. ...  1824-1849  25 

Kryder,  Henrietta  1853-1872  19 

Kryder,  Sarah  L  1892- 

Kummer.  Letitia  I9T3- 

Kummer,  Maria  1857-1863  6 

Kunkler,  Anna  Maria. .1778-1784  6 

Kunkler,  Margaret  1839-1842  3 

Langball,  Salome  1826-1829  3 

Lange,  Anna  Mary  1792-1800  8 

Lange,  Esther  1866-1888  22 

Lange,  Sarah  1837-1848  11 

Langgard,  Elizabeth. ..  1777-1785  8 

Lanius,  Sarah  1897- 

Lehman,  Angelica  1857-1883  26 

Lehnert,  Susanna  1826-1846  20 

Leibert,  Lydia  1863-1900  37 

Leibfried,  Harriet  1880-1904  24 

Leinbach,  Sarah  A  1892-1901  9 

Lelansky,  Christiana. . .  1894- 

Lembke,  Margaret  C. .  1786-1798  12 

Lennert,  Susetta  1893-1898  5 

Leoser,  Ethel  1909- 

Levering,  Anna  C  1835-1849  14 

Levering,  Martha  A... .1908- 

Lichtenthaeler,  Ch  1892-1895  3 

Lichtenthaeler,  El  1834-1858  24 

Lichtenthaeler,  Ern  1855-1866  II 

Lischer,  Mary  Cath  1782-1802  20 

L'Jungberg,  Sarah  1809-1820  11 

Loeffler,  Caroline  1841-1849  8 

Loesch,  Anna  1783-1817  34 

Loesch,  Maria  J  1791-1813  22 

Luch,  Agnes  1831-1843  12 

Luckenbach,  Caroline. .  1880- 1905  25 

Luckenbach,  Cath  1898-1908  10 

Luckenbach,  Elizab  1850-1867  17 

Luckenbach,  Helen  C...1884- 


Name.  Years. 

Luckenbach,  Ida  1897- 

Luckenbach,  Josephine.  1871-1909  38 
Luckenbach.  (Polly) 

Mary  1888- 1891  3 

Luckenbach,  Matilda. . .1882-1884  2 

Luckenbach,  Rosina. ...  1854-1862  8 

Luckenbach,  Susana. ..  1852- 1867  15 

Lueders,  Elizabeth  1870-1874  4 

Magdalene,  The  Moore.1779-1820  41 

Malthaner,  Cath  1873-1879  6 

Martin,  Lucinda  R  1888- 1907  19 

Masslich,  Catharine... .  1875-1881  6 

Mau,  Catharine  1784-1799  15 

Mehr,  Elizabeth   1852-1854  2 

Meinung,  A.  C  1908-1914  6 

Meinung,  Johanna  1852-1859  7 

Meller,  Caroline  1870- 1894  24 

Meller,  Joh.  Anna  1859-1867  8 

Meyer,  Dorothea  1801-1803  2 

Meyer,  Mary  Just  1782-1787  5 

Meyers,  Louisa  M  1885-1905  20 

Meyers,  Sarah  A  1873-1891  18 

Michel,  Maria  1876-1894  18 

Michler,  Anna  Maria. .  1785-1786  I 

Michler,  Maria  1785-1796  II 

Miller,  Anna  J  1821-1830  9 

Miller,  Anna  Maria. ...  1780-1789  9 

Miller,  Mary  1865-1872  7 

Moehring,  Christine. ..  1804- 1823  19 

Moehring,  Elizabeth. ..  1797-1825  28 

Moeller,  Catharine  1778-1797  19 

Mortimer,  Bethia  1835-1848  13 

Muecke,  Amelia  1840-1884  44 

Mueller,  Bertha  1895-1901  6 

Muenster,  Barbara  1793-1829  36 

Neisser,  Frances  1859-1867  8 

Neisser,  Rosina  I793-I797  4 

Neisser,  Sarah  Ann... .  1888- 1889  1 

Neisser,  Theodora  1785-1807  22 

Niebert,  Hannah  M....1895- 

Nitschmann,  Mary  B...1773-1810  37 

Nixdorf,  Susanna  1786-1800  14 

Oehler,  Olivia  1897-1909  12 

Oerter,  A.  Elizabeth. ..  1866-1879  13 

Oerter,  Magdalena  1864-1913  49 

Oerter,  Sophia  1883-1887  4 

Oppelt,  Eliza  1842-1850  8 

Otto,  Judith  1780-1786  6 

Payne,  Phoebe  1780- 1799  19 

Peter,  A.  Catharine  1814-1856  42 

Peter,  Anna  Maria  1791-1801  10 

Peter,  Elizabeth  1794-1806  12 

Peterson,  Martha  1906-1907  I 

Peterson,  Rachel  1825- 1839  14 

Pfohl,  Ann  Eliza  1874-1876  2 

Pfohl,  Anna  Susanna. .  1871-1872  I 

Pfohl,  Elizabeth  1838-1850  12 


Specimen  page  from  the  Ledger  of  the  Widows'  Society. 
(Reduced  one-third.) 


85 


Name. 

Years 

Pfohl,  Margaret  S 

1909- 

Pitschman,  Mary  E. .. 

1780- 1 700 

1 

Plessing,  Fredericka . . 

I885-I886 

I 

Poppellwell,  Elizabeth. 

I/72-l8l2 

40 

Rau,  Lucian  

I9IO-I9I3 

3 

Rau,  Sarah  

I879-I895 

16 

Rauch,  Augusta  

I8/9-I9OI 

22 

Rauch,  Christine  

I 797- I 807 

I  887- IQ05 
I 863- I 867 

18 

4 

Rauch,  Louisa  Fr  

1 886- 1 894 

8 

Rauch,  Mary  Ann  

1 884- 1 898 

14 

Regennas,  Cornelia. . . 

1884-1912 

28 

Regennas,  Mrs.  H.  J.. 

1909- 

Reichel,  Charlotte  ,  , 

1877-1890 
1834- 1855 

13 

Reichel.  Mary  

21 

Reichel.  Mary  

1 878- 1 907 

29 

Reinke,  Charlotte  

1894- 1896 

2 

Reinke,  Sarah  J  

1833- 1 852 

ig 

Reizenbach,  M.  E  

1803- 1809 

6 

Reuter,  Anna  Cath  ,  .  , 

1 776- 1 780 

1832-1857 

0i 

1869-1890 

21 

Rice,  Josephine  

185 1 -1885 

34 

Rice,  Julia  

1 849- 1 873 

24 

Rice,  Lydia  

1833- 1884 

Rice,  Mrs.  Joseph  A... 

1009- 

Rice,  Mrs.  Wm.  Hy.. . 

191 1- 

Rickert,  E.  C  

1894- 1 903 

Rickert.  Juliet  

1 850- 1 862 

12 

Ricksecker,  Anna  

1 778- 1 786 
1 888- 1 892 

8 

Ricksecker,  Charlotte. 

4 

1888- 1 905 

17 

1891-1894 

1890- 1 898 

8 

Ritter,  Marv  L  

i860- 1870 

10 

Roepper,  Belinda  

1880-1893 

13 

Roessler,  Marianna... 

1 776- 1 804 

28 

Romig,  Maria  E  

1903-1906 

3 

Rondthaler,  Christine. 

1847-1854 

7 

Rondthaler,  Maria  .  .  , 

1 849- 1893 

44 

1 792- 1805 

13 

Rubel.  Catharine  

1814-1815 

1 

Rudolph,  Elizabeth . . . 

1825-1868 

43 

1888- 1896 

8 

1798-1804 

6 

1 826- 1 863 

37 

Schaaf.  Maria  

1842-1845 

3 

1877-1888 

11 

1 790- 1 793 

3 

Schaub,  Lydia  

1881-1901 

20 

Schenck,  Anna  Maria. 

1 777- 1 783 

6 

Schindler,  Magdalena. 

1800-1825 

16 

Schlosser,  Marg  

1 792- 1 795 

3 

Schmick,  Johanna.... 

1 778- 1 795 
1834- 1834 

17 

Schmid,  Mary  M  

Schmidt,  Beata  

1793-1814 

21 

Name.  Years. 

Schmidt,  Dorothea  1786-1790  4 

Schneider,  Gertrude. ..  1774-1803  29 

Schnall,  Margaret  1820-1848  28 

Schneckenburg,  A.  M. .  .1795-1834  39 

Schneckenburg,  Rach...  1829- 1856  27 

Schneider,  Catharine.. .  1826-1846  20 

Schnell,  Helena  1783-1794  11 

Schneller,  Catharine. ..  1843- 1857  14 

Schober,  Anna  1846-1868  22 

Schober,  Hannah  R. . . .  1793-1806  13 

Schollfield,  Elizabeth...  1846- 1866  20 

Schrader,  Sarah  A  1871-1872  1 

Schroeder,  A.  Cath  1821-1834  13 

Schropp,  Cornelia  1841-1893  52 

Schropp,  Elizabeth  1806-1819  13 

Schropp,  Rebecca  1827-1828  1 

Schultz,  Elizabeth  1885-1896  11 

Schultz,  Mary  1850-1885  35 

Schulz,  Christine  1857-1862  5 

Schulz,  Susanna  1830-1839  9 

Schulze,  Maria  1780-1783  3 

Schuster,  Elizabeth  1832-1853  21 

Schwarze,  Lydia  1905- 

Schweinitz,  A.  D.E.  von.1802-1813  11 
Schweinitz,  Isabel  dc.1887- 
Schweinitz, 

L.  Amelia  von  1834-1858  24 

Schweinitz, 

Sophia  A.  de  1879-1883  4 

Schweishaupt,  A.  M.. . .1809-1810  1 
Seidel,  Anna  Johanna..  1782- 1788  6 

Senseman,  Anna  E  1835-1857  22 

Senseman,  Sarah  1866-1875  9 

Shaffner,  Caroline  F.  ..1908- 

Shields,  Maria  1890- 

Shields,   Charlotte  1905- 

Siegmund,  Henrietta. ..  1884- 1902  18 

Siewers,  Anna  R  1882-1894  12 

Siewers,  Dorothy  1825-1855  30 

Siewers,  Eleanore  1901- 

Siewers,  Hannah  1890-1912  22 

Siewers,  Matilda  A  1867-1900  33 

Smith,  Emma  A  1884-1908  24 

Smith,  Maria  1847-1866  19 

Smith,  Sarah  1806-1823  17 

Snyder,   Sabilla  1892-1902  10 

Souders,  Ellen  Soph  1887-1910  23 

Sparmeyer.  Elizabeth. .  1846- 1864  18 

Spohn,  Lucia  1782-1788  6 

Stach,  Rosina  1788-1800  12 

Stadiger,  Sophia  1866-1899  33 

Stadiger,  Susanna  1850-1850 

Stadiger,  Mary  1852-1878  26 

Starbuck.  Ellen  1887- 

Staude,  Dorothea  1852-1868  16 

Stauffer.  Agnes  1896- 

Stoehr,  Anna  Maria. ..  1782- 1804  22 


S6 


Name.  Years. 

Stoll,  Rosina  1801-1811  10 

Stotz,  Elizabeth  1821-1826  5 

Stout.  Mrs.  R.  Paul  1915- 

Stoz,  Catharine  1783- 1786  3 

Strohle,  Catharine  1828-1852  24 

Sturgis,  Susan  1845-1873  28 

Suess,  Magdalena  1835-1845  10 

Sweisshaupt.  Rosina. ..  1843- 1843 

Sydrich,  Gertrude  1790-1812  22 

Thaeler.  Maria  L  1901- 

Thomas,  Barbara  1815-1815 

Thorpe,  Grace  1798- 1805  7 

Thraen,  Eliza  1874-1874 

Thraene,  Anna  Maria. .  1777-I/83  6 

Tiersch,  Maria  1775-1780  5 

Titze.  Emily  1886-1899  13 

Tombler,  Clementine.. .  1888- 

Tombler,  Mina  Shaw.  .1905-1909  4 
Torgeson.  Christine. ...  1885- 
Traeger,  Cornelia  M...1905- 

Traeger,  Elizabeth  1824-1848  24 

Traeger,  Lucinda  1839-1890  51 

Transue,  Sarah  1897-1899  2 

Troeger,  Eliza  1875-1893  18 

Tschudy,  Catharine  1853-1865  12 

Tschudy,  Caroline  1866-1873  7 

Turner,  Rachel  1886-1897  11 

Turner,  Wm.  Mrs  1910- 

Unger,  Anna  1780-1785  5 

Utley,  Sarah  1776-1791  15 

Van  Vleck,  Christine. ..  1845-1877  32 

Van  Vleck,  Elizabeth. .  1853- 1865  12 

Vetter,  Christina  1778-1791  3 

Vogenitz.  Susanna  1838-1864  26 

Vogler,  Emma  A  1876-1883  7 

Vogler,  Mary  A  1872-1889  17 

Walp,  Caroline  1879-1899  20 

Warman.  Angelica  W.  .1898-1904  6 

Warner,  Celestine  1900- 


Name.  Years. 

Warner,  Esther  1881-1882  1 

Warner,  Dorothea  1824-1826  2 

Weber,  Elizabeth  1850-1851  1 

Weber,  Maria  A  1784-1808  24 

Wedeman,  Maria  1882-1891  9 

Weinecke,  Johanna  1811-1816  5 

Weinland,  Anna  R  1875-1889  14 

Weinland,  Phillipine. . .  1777-1790  13 

Weinland,  Sarah  A  1898-1915  17 

Weisinger,  Barbara. ...  1791-1804  13 

Weiss,  Anna  1841-1844  3 

Weiss,  Anna  Maria  1814-1824  10 

Weiss,  Elizabeth  1812-1844  32 

Weiss,  Lydia  1849-1889  40 

Weiss,  Mary  1797-1803  6 

Weitzell,  Lisetta  M  1899-1908  9 

Welfare,  Catharine. ...  1842- 1890  48 

Weniger,  Christiana. ..  1875- 1906  31 

Werner,  A.  Maria  1787- 1825  38 

Wessels,  Emily  E  1798-1909  11 

Woehler,  Augusta  1 868-1 871  3 

Wohlfart,  Elizabeth...  .1808-1812  4 

Wolle,  Adelaide  1885- 

Wolle,  Alice  1912- 

Wolle,  Amelia  1875-1898  23 

Wolle,  Angelica  1899-1907  8 

Wolle,  Caroline  1873-1876  3 

Wolle,  Cornelia  1878-1912  34 

Wolle,  Eliza  1863-1867  4 

Wolle,  Elizabeth  C  1893-1906  13 

Wolle,  Louisa  1889-1901  12 

Wolle,  Phoebe  1898- 

Yost,  Salome  1885-1890  5 

Youngman,  Rebecca. ..  1869- 1875  6 

Zahm,  Regina  1788-1790  2 

Ziock,  C.  L  1872-1875  3 

Zippel,  Maria  Sophia.. .  1859- 1862  3 

Zorn,  Caroline  1843-1863  20 


Summary. 

Twenty-eight  widows  participated  in  dividends  1  year;  twenty,  2  years;  thirty, 
3  years;  twenty-six,  4  years;  nineteen,  5  years;  twenty-five,  6  years;  thirteen,  7 
years;  eighteen,  8  years;  sixteen,  9  years;  seventeen,  10  years;  seventeen,  11 
years;  seventeen,  12  years;  seventeen,  13  years;  fifteen,  14  years;  ten,  15  years; 
thirteen,  16  years;  fifteen,  17  years;  nine,  18  years;  fourteen,  19  years;  fifteen, 
20  years;  thirteen,  21  years;  thirteen,  22  years;  nine,  23  years;  fifteen,  24  years; 
eight,  25  years ;  five,  26  years ;  eight,  27  years ;  eight,  28  years ;  seven,  29  years ; 
eight,  30  years;  eight,  31  years;  four,  32  years;  four,  33  years;  four,  34  years; 
one,  35  years;  five,  36  years;  three,  37  years;  three,  38  years;  one,  39  years;  five, 
40  years;  two,  41  years;  one,  42  years;  one,  43  years;  two,  44  years;  one,  45 
years;  one,  48  years;  one,  49  years;  two,  51  years;  two,  52  years;  fourteen  died 
in  the  same  year.   Total  beneficiaries,  513. 


87 


VII. 

NUMBER  OF  MEMBERS  ADMITTED  PER  YEAR,  1771-191& 

1771  14  1801  2  1831           4  1861           4  1891   5 

1772  23  1802  0  1832  11  1862           2  1892   0 

1773  12  1803            1  1833           8  1863            8  1893   4 

1774           8  1804           1  1834  14  1864           7  1894   2 

1775            7  1805           4  1835  13  1865  24  1895   8 

1776           6  1806           o  1836           2  1866  13  1896   5 

1777           3  1807           o  1837  3  1867  10  1897   6 

1778           2  1808           0  1838  6  1868  8  1898   7 

1779           2  1809           o  1839           6  1869  4  1899   4 

1780           0  1810           o  1840           6  1870           9  1900   8 

1781           1  1811           1  1841           3  1871  14  1901   5 

1782  4  1812           3  1842           8  1872           3  1902   6 

1783  0  1813  3  1843           5  1873  11  1903   3 

1784  0  1814           1  1844  11  1874  18  1904   1 

1785           o  1815           1  1845  7  1875  11  1905   4 

1786           0  1816  17  1846  10  1876           5  1906   4 

1787  o  1817  4  1847           5  1877  9  1907   2 

1788  0  1818  11  1848  3  1878           2  1908   1 

1789   1  1819   8  1849  13  1879  6  1909  10 

1790           1  1820           8  1850           9  1880           4  1910   2 

1791           2  1821           o  1851           2  1881  2  191 1   8 

1792  10  1822  12  1852           o  1882           1  1912   7 

1793           o  1823           6  1853           7  1883           8  1913   3 

1794           o  1824  18  1854           7  1884           7  1914   9 

1795  o  1825  2  1855  6  1885  6  1915   1 

1796  3  1826   7  1856   8  1886   6 

1797   7  1827   4  1857   2  1887   1 

1798   o  1828   7  1858   3  1888   1 

1799   o  1829  16  1859   4  1889  2 

1800   0  1830   6  i860  9  1890   9 


106  143  195  215  115 

Recapitulation. 

1770 —  Original  members    no 

1771-  1800    106 

1801-1830    143 

1831-1860    195 

1861-1890    215 

1891-1915    "5 

•    Total    884 


88 


VIII. 

OFFICERS  OF  THE  WIDOWS'  SOCIETY. 

According  to  the  records,  the  officers  of  the  Society  elected  to  direct  its 
affairs  consisted,  during  the  period  1771-1818,  of  a  Secretary-Treasurer  and  six 
Stewards.  From  1818 — the  date  of  the  incorporation  of  the  Society — onward  the 
officers  charged  with  the  management  of  the  Society's  interests  were  a  Presi- 
dent, a  Secretary,  a  Treasurer  and  six  Directors.  In  the  following  list  the  group- 
ing of  the  officers  shows  succession  of  individuals  as  well  as  the  length  of  service 
of  each  officer. 

A. 

Officers,  1771-1818. 
Treasurer  and  Secretary. 

Years.  Years. 

Chr.  Fr.  Oerter  1771-1774     3      Christian  Heckewelder.  1790-1794  4 

J.  Francis  Oberlin  1774-1782     8      John  Schropp  1794-1805  11 

J.  Chr.  Hasse  1782-1783     1      John  Fr.  Peter  1805-1813  j\ 

Henry  Lindenmeyer... .  1783-1790     7      Matthew  Eggert  1813-1818  si 

Stewards. 
First. 

11  Jacob  Van  Vleck  1798-1802  4 

g      Tobias  Boeckel  1802-1816  14 

7  Owen  Rice  1816-1818  2 

Second. 

10     Matthew  Eggert  1805-1813  84 

21      Joseph  Leibert  1813-1816  3J 

2  Christian  Eggert  1816-1818  2 

Third. 

20     David  Bischoff  1813-1818  5 

22 

Fourth. 

3  William  Henry  (Naz.).  1797- 1800  3 
15     J.  L'Jungberg  1800-1802  2 

2  William  Henry  1802-1805  3 

3  J.  L'Jungberg  1805-1809  4 

1  Samuel  Steup  1809-1817  8 

2  John  G.  Cunow  1817-1818  1 

Fifth. 

8  William  Henry  (Naz.).  1795- 1796  1 

12  Joseph  Horsfield  1796-1817  II 

4  Joseph  Rice  1817-1818  1 

Sixth. 

14      John  Weiss  1802-1814  12 

13  Seb.  Gundt  1814-1818  4 


John  Ettwein  1771-1782 

Jacob  Weisinger  1782-1791 

Tobias  Boeckel  1791-1798 


Ferd.  Detmers  1771-1781 

Abraham  Andreas  1781-1803 

J.  L'Jungberg  (Naz'h)  .  1803-1805 

Matthias  Weiss  1771-1791 

Henry  Lindenmeyer  1791-1813 


J.  Francis  Oberlin  1771-1774 

Timothy  Horsfield  1774-1789 

Gottlieb  Lange  1789-1791 

Carl  S.  Weinicke  1791-1794 

Joseph  Horsfield  1794- 1795 

Frederick  Beutel  1795-1797 

J.  Valentine  Haidt  1771-1779 

Andreas  Borhek  1779-1791 

J.  L'Jungberg  1791-1795 


Gottlieb  Lange  1771-1785 

H.  Chr.  von  Schweinitz.1785-1798 
Ferd.  J.  Detmers  1798-1802 


89 


Joseph  Rice  

Owen  Rice  

Philip  H.  Goepp. 
John  M.  Miksch. 


President. 
Officers,  1818-1915. 

Years.  Years. 

1818-1823     si    Jedediah  Weiss  1871-1874  3 

1823-1843    20      John  C.  Weber  1874-1892  18 

1843-1861    18      Simon  Rau  1892-1905  13 

1861-1871    10      J.  Samuel  Krause  1905-1915  10 


Matthew  Eggert  

David  P.  Schneller. .  j 

John  J.  Kummer  

John  Oerter  ( 

John  F.  Rauch  


John  Schultz  

Jacob  Rice  

William  Eberman 
Matthew  Krause. 
Eugene  A.  Frueauff..  £ 


1818-  1819 

1819-  1825 
1829 

1825- 1827 
1 827- 1 828 
1830- 1833 
1833-1855 

1818-1821 
1821-1843 
1843- 1847 
1847-1865 


Secretary. 
\i    Wm.  Theo.  Roepper. . .  1855-1860 


Eugene  A.  Frueauff 
Ambrose  Rondthaler.. 

Augustus  Schultze  

Julius  D.  Bishop  

Augustus  H.  Leibert.. 


i860- 1865 
1 865-1873 
1873-1885 


Treasurer. 

3i    Rudolph  Rauch  1868-1871 

22      Simon  Rau  1871-1872 

4      Wm.  Theo.  Roepper ...  1872-1875 

18      Francis  M.  Rauch  1879-1886 

Julius  D.  Bishop  1886-1895 


David  Bischoff  1818-1820 

Christian  Eggert  1820- 1825 

Jacob  Wolle  1825-1826 

Christian  Luckenbach. .  1826-1852 
Augustus  Wolle  1852-1853 


Samuel  Steup  1818-1823 

Matthew  Eggert  1823-1831 

Jacob  Kummer  1831-1832 

Abraham  Levering  1832-1835 

John  Schropp  1835-1841 

Amos  Bealer  1841-1843 

Charles  D.  Bishop  1843-1854 

Ernst  Lehman  1854-1857 


John  Schneider  1818-1824 

John  G.  Kummer  1824-1830 

John  Warner  1830-1837 

Philip  H.  Goepp  1837-1843 

John  Oerter  1843-1866 


Frederick  Rauch  1818-1820 

John  F.  Rauch  1820-1833 

William  Horsfield. : . . .  1833-1843 

Jacob  Rice  1843- 1844 

Amos  Bealer  1844-1856 


1  1875-1879     7      Emil  J.  Bishop  1895-1915  20 


Directors. 
First. 

2i    Simon  Rau  1853-1871  18 

5      Henry  S.  Krause  1871-1883  12 

1      J.  Samuel  Krause  1883-1905  22 

26     Abraham  S.  Schropp..  .1905-1915  10 


Second. 

Si  John  F.  Rauch  1857-1863  6 

8  Ambrose  H.  Rauch  1863-1867  4 

1  Henry  D.  Bishop  1867-1875  8 

3  Francis  M.  Rauch  1875-1879  4 

6  C.  Aug.  Luckenbach  1879-1881  2 

2  Gilbert  Bishop  1881-1885  4 

11  Joseph  A.  Rice  1885-1909  17 

3  James  E.  Krause  1909-1915  6 

Third. 

6i  John  C.  Weber  1866-1874  8 

6  Eugene  A.  Frueauff — 1874-1875  1 

7  William  Leibert  1875-1886  11 

6  Augustus  S.  Bishop  1886-1910  24 

23  William  N.  Schwarze.  .1911-1915  4 

Fourth. 

2*  Thomas  Miess  1856-1869  13 

13  Christian  H.  Belling. ..  1869- 1897  28 

10  Ashton  C.  Borhek  1897-1898  1 

1  Henry  T.  Clauder  1898-1908  10 

12  Matthew  J.  Schmid  1908-1915  7 


go 


Years. 

Christian  Borhek  1818-1823  si 

Charles  D.  Bischoff... .  1823-1825  2 

Sebastian  Gundt  1825-1826  1 

David  P.  Schneller....i826-i827  1 
Jedediah  Weiss  1827-1833  6 


Christian  Schropp  1818-1818 

Christian  Eggert  1818-1819 

Owen  Rice  1819-1823 

John  Jacob  Jundt  1823-1831 

Christian  F.  Jungman. .  1831-1834 


Years. 

John  M.  Miksch  1833- 1861  28 

Jedediah  Weiss  1861-1871  10 

John  M.  Miksch  1871-1872  1 

Simon  Ran  1872-1892  20 

L.  F.  Leibfried  1892-1915  23 


Sixth. 


Benjamin  Eggert  1834-1855  21 

Henry  B.  Luckenbach. .  1855-1895  40 

Herman  A.  Doster  1895-1915  20 

Allen  J.  Sterner  1915- 


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IOO 


No. 

No. 

FIRST  CLASS. 

SECOND  CLASS. 

Yr.  Mo. 

Memb. 

Wid. 

Received. 

Received. 

1814  Jan. 

32 

33 

26  at  $ 

4  at  $  4.37I 

8.02 

1  at 

5*82 

5.08 

July 

25 

32 

27  at 

8.50 

4  at  4.25 

1  at 

7-75 

1815  Jan. 

27 

3i 

26  at 

9-25 

4  at  4.62$ 

1  at 

1.08 

July 

2/ 

30 

26  at 

9-25 

3  at  4.62* 

1  at  3.29 

1816  Jan. 

29 

3i 

25  at 

9-25 

3  at  4.62i 

1  at 

7.85 

1  at 

4.63 

1  at 

2.12 

July 

29 

28 

25  at 

10.50 

3  at  5.25 

1817  Jan. 

29 

28 

25  at 

11.00 

3  at  5.50 

July 

29 

27 

24  at 

11.50 

3  at  5.75 

1818  Jan. 

44 

26 

22  at  $12.50 

3  at  $  6.25 

1  at 

4.88 

July 

44 

25 

21  at 

12.00 

3  at  6.00 

1  at 

4.00 

1819  Jan. 

54 

24 

20  at 

12.50 

3  at  6.25 

1  at  .98 

July 

62 

23 

22  at 

1300 

1  at  6.14 

1820  Jan. 

61 

23 

22  at 

1300 

1  at 

8.23 

July 

63 

22 

18  at 

14.00 

1  at 

311 

1  at 

8.09 

1  at 

10.26 

1  at 

3-73 

1821  Jan. 

60 

19 

19  at 

i4-5o 

July 

60 

23 

19  at 

14.00 

1  at 

7-97 

1  at 

7.23 

1  at 

537 

1  at 

3-73 

No.  No. 


Yr. 

Memb. 

Wid. 

Each  Widow. 

Total, 

Reed.  $ 

Year. 

1822  Jan. 

23 

15-00 

June 

71 

23 

15-00 

30.00 

690.00 

1823  Jan. 

21 

16.00 

June 

74 

20 

18.00 

34.00 

696.00 

1824  Jan. 

19 

19.00 

June 

81 

22 

18.50 

37-50 

768.00 

1825  Jan. 

21 

19.00 

June 

9i 

22 

19.00 

38.00 

817.00 

1826  Jan. 

24 

18.00 

June 

90 

26 

16.50 

34-50 

861.50 

1827  Jan. 

25 

18.50 

June 

94 

25 

18.00 

36.50 

912.50 

Total  for  Five  Year 
Year.      Totals.  Capital. 


518.17 


$9565.66 


537-97 
584.75 


572.63 
S61.87 


2656.45 


568.19 

$11,31340 


565.80 


Five  Year 
Totals.  Capital. 


2,958.49 


13,609.40 


No. 

No. 

Yr. 

Memb.  Wid. 

1828  Jan. 

29 

June 

95 

3i 

1829  Jan. 

30 

June 

103 

3i 

1830  Jan. 

32 

June 

113 

33 

1831  Jan. 

31 

June 

115 

32 

1832  Jan. 

33 

June 

117 

32 

1833  Jan. 

32 

June 

121 

34 

1834  Jan. 

36 

June 

124 

38 

183S  Jan. 

41 

June 

138 

39 

1836  Jan. 

39 

June 

140 

38 

1837  Jan. 

38 

June 

144 

39 

1838  Jan. 

43 

June 

144 

45 

1839  Jan. 

45 

June 

146 

65 

1840  Jan. 

46 

June 

150 

47 

1841  Jan. 

49 

June 

151 

SO 

1842  Jan. 

53 

June 

151 

53 

1843  Jan. 

50 

June 

155 

54 

1844  Jan. 

55 

June 

161 

55 

1845  Jan. 

55 

June 

165 

54 

1846  Jan. 

56 

June 

170 

59 

1847  Jan. 

60 

June 

171 

60 

1848  Jan: 

u4 

June 

169 

60 

1849  Jan. 

£ 

June 

170 

65 

1850  Jan. 

68 

June 

174 

67 

1851  Jan. 

70 

June 

175 

68 

1852  Jan. 

70 

June 

169 

74 

1853  Jan. 

75 

June 

168 

73 

IOI 


Each  Widow. 

Total. 

Reed.  $ 

Year. 

16.00 

929.00 

I  "  00 

i"  00 

9i5-oo 

IS  00 

15.00 

3  00 

975.00 

10.50 

33o° 

1055.00 

16.50 

17.00 

33-5° 

1088.50 

17-50 

16. 50 

34.00 

1 121.00 

17.00 

16.00 

33-O0 

1220.00 

14.00 

16.00 

30.00 

1198.00 

16.00 

16.00 

32.00 

1232.00 

17.00 

17.00 

00 

1309.00 

15.00 

14.00 

2  00 
29.00 

1275.00 

15.00 

14.00 

29.00 

1319.00 

15.00 

1160.00 

10.00 

12.00 

22.00 

1000.00 

12.00 

10.00 

22.00 

1166.00 

10.00 

22  00 

1208.00 

12.00 

13.00 

25.00 

1375.00 

12.00 

12.50 

24.5O 

1335-00 

12.50 

1408.00 

12.00 

24.5O 

12.00 

12.00 

24  00 

1440.00 

12.00 

12.50 

24.50 

1518.00 

12.50 

12.50 

25.00 

1600.00 

11.50 

11.50 

23.00 

1552.00 

11.50 

11.50 

23.00 

1587.00 

12.00 

11.00 

23.00 

1654.00 

11.00 

11.00 

22.00 

1628.00 

Five  Year 
Totals.  Capital. 

16,000.40 

4,962.50 

19,697.40 

6,080.00 

21,355-40 

6,010.00 

22,613.07 

6,766.00 

24,541-07 

7,911.00 


No.  No. 
Yr.         Memb.  Wid. 


1854  Jan. 

76 

July 

170 

75 

1855  Jan. 

75 

July 

176 

71 

1856  Jan. 

70 

0  luly 

178 

68 

1857  Jan. 

67 

July 

180 

70 

1858  Jan. 

70 

July 

180 

70 

1859  Jan. 

67 

July 

175 

68 

i860  Jan. 

69 

July 

179 

69 

1861  Jan. 

73 

July 

179 

74 

1862  Jan. 

73 

July 

182 

7i 

1863  Jan. 

67 

July 

185 

65 

1864  Jan. 

65 

July 

188 

64 

1865  Jan. 

65 

a~  JrUly 

205 

62 

1866  Jan. 

65 

July 

202 

61 

1867  Jan. 

7i 

July 

212 

65 

1868  Jan. 

64 

July 

218 

65 

1869  Jan. 

61 

July 

223 

61 

1870  Jan. 

65 

July 

219 

61 

1871  Jan. 

63 

July 

229 

66 

1872  Jan. 

66 

July 

225 

63 

1873  Jan. 

63 

July 

230 

63 

1874  Jan. 

65 

July 

230 

69 

1875  Jan. 

7i 

July 

236 

73 

1876  Jan. 

74 

July 

240 

71 

1877  Jan. 

73 

July 

233 

70 

1878  Jan. 

71 

July 

238 

70 

102 


Each  Widow. 

Total, 

Reed.  $ 

Year. 

11.00 

12.00 

23.00 

1736.00 

12.00 

12.00 

24.00 

1752.00 

12.00 

1300 

25.00 

1724.00 

1300 

13.00 

26.00 

1781.00 

12.00 

12.00 

24.00 

1680.00 

12.50 

13.00 

25.50 

1721.50 

13.00 

12.50 

25.50 

1759-50 

12.00 

11.00 

23.00 

1690.00 

11.00 

11.00 

22.00 

1584.00 

13.00 

14.00 

27.00 

1781.00 

14.00 

16.00 

30.00 

1934-00 

16.00 

16.00 

32.00 

2032.00 

16.00 

18.00 

34.00 

2318.00 

16.00 

17.00 

33-00 

2241.00 

17.00 

18.00 

35-00 

2258.00 

18.00 

22.00 

40.00 

2440.00 

20.00 

25.00 

45.00 

2825.00 

24.00 

18.00 

42.00 

2700.00 

18.00 

22.00 

40.00 

2574-00 

21.00 

23.00 

44.00 

2772.00 

20.00 

21.00 

41.00 

2749.00 

20.00 

20.00 

40.00 

2880.00 

20.00 

19.00 

39-00 

2829.00 

19.00 

18.00 

37-00 

2647.00 

15-00 

16.00 

31-00 

2185.00 

Five  Year 
Totals.  Capital. 

25,641.07 

8,621.00 

26,974.07 

8,435.00 

29,707.07 

10,306.00 

3 1963- 1 5 

12,957.00 

33.562.i8 
16,062.00  (for  6  years.) 


No.  No. 
Yr.          Memb.  Wid. 


1879  Jan 

73 

July 

230 

Dec. 

76 

1880  June 

227 

80 

Dec. 

1881  Tune 

22  s 

77 

Dec. 

79 

1002  june 

228 

80 

Dec. 

79 

1883  June 

227 

Dec. 

78 

1884  Tune 

225 

73 

Dec. 

74 

1885  June 

22" 
225 

76 

Dec 

82 

1886  June 

224 

8^ 
04 

Dec. 

82 

100/     J  UIlc 

8/1 
04 

Dec. 

86 

1888  June 

- 

213 

90 

Dec 

93 

r8£n  Titnp 
looy  JUI1C 

95 

Dec. 

92 

1 890  June 

220 

91 

Dec. 

8n 
09 

1891  June 

213 

87 

Dec. 

86 

1892  June 

2»0 

86 

Dec. 

87 

°7 

t  &n  7   T 1 1  n  p 

Tn8 

190 

88 

Dec. 

85 

1 804  June 

199 

86 

Dec. 

84 

1805  June 

191 

81 

Dec. 

82 

1896  Tune 

192 

80 

Dec. 

8? 

1897  June 

18? 

04 

Dec. 

Ri 
°J 

1898  June 

178 

I/O 

84 

Dec. 

85 

iQnn  Tim/* 

168 

87 

Dec. 

87 

1900  June 

188 

82 

Dec. 

24 

1901  June 

190 

85 

Dec. 

82 

1902  June 

192 

83 

Dec. 

82 

1903  June 

189 

81 

Dec. 

80 

1904  June 

180 

76 

103 


Each  Widow. 

Total, 

Reed.  $ 

Year. 

18  00 

16.00 

34.00 

2514.00 

14.00 

13.00 

27.00 

2104.00 

14.00 

17.00 

31.00 

2401.00 

15.00 

lt  ™ 

29.00 

2305.00 

15.00 

14.00 

29.00 

2291.00 

1  00 

I/.00 

33-00 

2489.00 

17.00 

15.00 

32.00 

2398.00 

14.00 

15.00 

29.00 

2408.00 

14.50 

2365.00 

14.00 

20.50 

14.00 

2378.00 

13.00 

27.00 

13.00 

13.00 

26.00 

2444.00 

14.00 

14.00 

28.00 

2562.00 

14.00 

14.00 

20.00 

2484.00 

16.00 

10.00 

32.00 

2752.00 

17.00 

1500 

32.00 

2799.00 

16.00 

15.00 

31.00 

2650.00 

17.00 

15.00 

32.00 

2643.00 

16.00 

17.00 

33  00 

2672.00 

14.00 

i/. 00 

31.00 

2590.00 

15.00 

17.00 

32.00 

2673.00 

15.00 

17.00 

32.00 

2754.00 

15.00 

15.00 

30.00 

2535-00 

1500 

20.00 

35-00 

2960.00 

14.00 

16.00 

30.00 

2476.00 

18.00 

20.00 

38.00 

3096.00 

18.00 

19.00 

37-00 

2884.00 

Five  Year 
Totals.  Capital. 

37,019-79 


14,104.00  (for  6  years.) 

39,451-04 


11,993.00 

46,033  /4 


13,247.00 

49,251.39 


13.332.00 

51.295-22 


TRANSACTIONS 


NOV  12  1963 

Logical  st^ 


Moravian  Historical  Society 


volume  x. 

PARTS  III  and  IV. 


[Printed  for  the  Society 


bethlehem. 
Times  Publishing 
1317 


Company 


TABLE  OF  CONTENTS 


PAGE 


Annual  Meeting,  191 5,         .....  105 

Annual  Meeting,  1916,    .....  .107 

In  Memoriam,     .         .         .         .         .         .         .  109 

A  History  of  the  Moravian  Seminary  for  Young 

Ladies,  Hope,  Indiana,        .         .         .         .  111 

A  History  of  the  Moravian  Mission  Among  the  Indians 

on  the  White  River  in  Indiana.      ...  231 

The  Autobiography  of  Abraham  Luckenbach,     .  .  359 


ANNUAL  MEETING 


OF  THE 

Moravian  Historical  Society, 

September  23,  1©15. 


The  business  meeting  was  called)  to  order  at  10:15  a.m.,  with 
Vice-President  E.  J.  Krause  in  the  chair.  Fourteen  members 
were  present. 

The  minutes  of  the  1914  meeting  were  read  and  approved. 
The  Treasurer's  report  was  accepted,  ordered  to  be  read  at  the 
afternoon  session  and  an  abstract  spread  on  the  minutes.  . 


Receipts   $1708  51 

Expenditures    1481  66 

Cash  on  Hand   226  85 

Investments    6388  75 

Trust  Funds    5890  22 


The  Secretary  reported  that  three  regular  and  two  special 
meetings  of  the  Executive  Committee  had  been  held.  The  mat- 
ter of  the  Summer  House  was  considered  at  several  of  the  meet- 
ings and  a  plan,  with  specifications,  had  been  secured  from  the 
architect. 

The  Librarian  reported  that  10  donations  had  been  made  to 
the  Library.  Brother  John  W.  Jordan  had  the  letters  of  White- 
field  bound  with  additional  letters  secured  and  presented  by  him. 

The  Graveyard  Committee  had  secured  bids  from  two  con- 
tractors relative  to  the  Summer  House.  Plans  were  made  to 
raise  the  additional  amount  needed  by  subscription. 

An  effort  was  made  to  secure  a  plot  of  ground  where  the 
Indian  Congregation  at  Nam  had  been  located. 

The  Secretary  reported  the  membership  as  348,  in  Life  Mem- 
bers and  237  Associate  and  Active  Members.  H.  T.  Borhek  and 
Miss  Julia  Crawford  were  made  life  members;  Wm.  A.  Stein- 
miller,  Oran  C.  Snyder,  Mrs.  Thos.  W.  Shields,  Ferdinand 
Dennig,  Mrs.  Ellen  Jennings,  Rev.  Wm.  H.  Vogler,  Charles  F. 
Beckel  were  added  to  the  list  of  active  members,  and  Harry  W. 
Wilbur  was  elected  as  an  associate  member.  Mrs.  I.  R.  Mewaldt, 
Mary  Henry  Stites  and  Lydia  Henry  Stites  were  elected  to  life 
membership. 


io6 

The  project  of  the  Summer  House  was  discussed  and  left  to 
the  Executive  Committee  with  power  to  act  when  the  funds 
should  be  available. 

On  motion,  the  Secretary  was  authorized  to  cast  a  ballot  for 
the  re-election  of  former  officers.  On  motion,  the  usual  salaries 
were  voted  the  Secretary-Treasurer  and  the  Librarian. 

v  T.  M.  Rights,  Secretary. 

THE  AFTERNOON  SESSION  AND  VESPER. 

The  members  were  summoned  to  the  meeting  by  the  playing 
of  Chorales  by  ten  members  of  the  Bethlehem  trombone  choir. 

"What  Praise  to  Thee"  was  sung,  followed  by  the  usual 
vesper  lunch. 

The  list  of  deaths  was  read  and  the  hymn,  "They  with  patience 
having  run,"  was  sung  in  memory  of  members  of  the  Society 
who  departed  this  life  during  the  year. 

President  Schwarze  addressed  the  meeting. 

General  W.  E.  Doster  spoke  very  entertainingly  on  "Glimpses 
of  Old  Bethlehem." 

Miss  Adelaide  L.  Fries,  of  Salem,  N.  C,  read  three  chapters  of 
an  admirably  written  biography,  "Henry  Antes'  Daughter," 
who  had  been  an  important  person  in  the  early  history  of  the 
churches  of  Bethlehem,  Pennsylvania,  and  various  congrega- 
tions in  North  Carolina. 

Judge  Stewart  expressed  his  appreciation  of  the  work  of  the 
Society  in  arousing  an  interest  in  local  history  and  of  the  State. 
Judge  Brodhead,  also,  spoke  briefly. 

The  Society  and  friends  then  adjourned  to  the  lawn,  where  the 
stone  marking  the  site  of  the  First  House  in  Nazareth  was  un- 
veiled by  the  Misses  Mary  Henry  Stites  and  Margaret  A.  Morris, 
great  great  granddaughters  of  Matthew  Krause,  who  had  at  one 
time  lived  in  the  First  House.  The  trombone  choir  of  Bethle- 
hem played  chorales  while  members  of  the  Society  and  friends 
were  gathering  about  the  stone  marker  and  accompanied  the 
singing  of  the  hymns.  The  hymn  "Remembering  what  our 
fathers  told"  was  sung.  The  Rev.  A.  D.  Thaeler  read  a  paper  on 
"The  First  House,"  prepared  by  Dr.  A.  G.  Ran.  The  hymn  "For 
all  Thy  saints'"  was  sung  and  the  benediction  was  pronounced 
by  the  Rev.  S.  J.  Blum.  D.D.  T.  M.  Rights,  Secretary. 


ANNUAL  MEETING 

OF  THE 


Moravian  Historical  Society, 


The  meeting  was  called  to  order  at  10:15  a.m.  by  the  Presi- 
dent, the  Rev.  Wm.  N.  Schwarze,  Ph.D.  Seventeen  members 
were  present. 

The  minutes  of  the  previous  meeting  were  read,  corrected  and 
approved. 

The  name  of  the  Summer  House  was  changed  to  the  Rest 
House. 

The  Treasurer's  report  was  read  and  accepted.  An  abstract 
was  ordered  spread  on  the  minutes. 


The  Secretary's  report  was  read  and  accepted. 

The  membership  at  present  is  365 — 125  life  members  and  240 
active  and  associate  members,  a  gain  of  17  over  the  preceding 
year.   Nine  members  died  during  the  year. 

The  Rest  House  has  been  completed  during  the  year  at  a  cost 
of  $1275.90.  About  $400  of  this  amount  was  raised  by  subscrip- 
tion through  the  efforts  of  Messrs.  E.  J.  Krause  and  W.  H. 
Milchsack. 

The  Prize  Essay  Contest  was  discussed.  Its  purpose  is  to 
encourage  young  people  in  the  study  of  the  history  of  the  Mora- 
vian Church.  The  working  out  of  the  plan  was  entrusted  to  the 
Secretary  of  the  Society. 


SEPTEMBER  28,  1916, 


Receipts   

Expenditures  . 
Cash  on  Hand 


$  592  21 
400  82 

191  39 
6139  28 

6593  36 


Trust  Funds 
Investments 


io8 

The  question  of  raising  the  dues  to  $1.00  per  year,  so  as  to  in- 
clude the  price  of  the  vesper  tickets,  was,  after  some  discussion, 
referred  to  the  afternoon  meeting  for  action. 

The  usual  salaries  were  voted  the  Secretary-Treasurer  and  the 
Librarian. 

Election  of  officers  resulted  in  the  re-election  of  the  officers  of 
the  preceding  year,  Captain  H.  J.  F.  Reusswig,  of  Nazareth,  Pa., 
succeeding  the  Rev.  T.  M.  Rights  as  Secretary-Treasurer. 

Adjournment. 

Henry  J.  F.  Reusswig,  Secretary. 

AFTERNOON  SESSION  AND  VESPER. 

The  meeting  was  called  to  order  at  2:15  p.m.  by  the  President. 

After  singing  "What  Praise  to  Thee,  My  Saviour,"'  the  usual 
vesper  lunch  followed. 

The  reports  of  the  Secretary-Treasurer  and  Librarian  were 
read. 

The  question  of  fixing  the  dues  at  $1.00  per  year,  so  as  to  in- 
clude the  vesper  tickets,  was  referred  to  the  Graveyard  Com- 
mittee with  power  to  act. 

After  some  remarks  by  the  President,  the  hymn  "They  With 
Patience  Having  Run"'  was  sung  in  memory  of  the  departed 
members. 

The  Rev.  Augustus  Schultze,  D.D.,  President  of  Moravian 
College  and  Theological  Seminary,  read  a  paper  on  "The  Hope 
Female  Seminary." 

After  singing  the  hymn,  "What  Can  We  Offer  Thee,  O 
Lordi,"  Bishop  J.  T.  Hamilton,  D.D.,  gave  a  sketch  of  "The 
Mythology  of  the  Mosquito  Indians." 

At  the  call  of  the  President,  the  Rev.  James  Robinson  and  the 
Rev.  Jonathan  Reineke  addressed  the  Society  briefly. 

A  rising  vote  of  thanks  was  accorded  the  Graveyard  Com- 
mittee, Mr.  E.  J.  Krause  and  Mr.  W.  H.  Milchsack,  for  their 
zealous  efforts  in  making  the  erection  of  the  Rest  House  pos- 
sible. 

The  singing  of  the  benediction  brought  the  annual  meeting 
and  vesper  of  1916  to  a  close. 

Henry  J.  F.  Reusswig,  Secretary. 


lop 


In  flDemortam. 

The  Rev.  Albert  L.  Oerter. 
Born  September  18,  1837;  died1  April  10,  1915.  Joined  the 
Society  December  29,  1884.  He  contributed  several  papers  and 
wrote  the  History  of  Graceham,  Md.,  recently  published  by  the 
Society,  besides  doing  much  general  historical  work  of  a  valuable 
nature. 

R.  Paul  Stout. 
Born  April  1,  1869;  died  August  25,  1915.   Joined  the  Society 
September  22,  1910. 

ROBT.  E.  M.  SCHEEEBELI. 

Born  January  15,  1872;  died  October  21,  1914.  Joined  So- 
ciety September,  1896. 

Mrs.  A.  O.  Sturgis. 
Born  January  8,  1868;  died  March  27,  1915.    Joined  the  So- 
ciety September,  1910. 

William  S.  Hermany. 
Born  December  1,  1866;  died  November  7,  1914.   Joined  the 
Society  September,  1913. 

The  Rev.  Richard  Crittenden. 
Born  June  10,  1831  ;  died  December  24,  1914.   Joined  the  So- 
ciety September,  1906. 

Mrs.  Charles  Brodhead. 
Born  October  22,  1835;  died  May  27,  1915.    Joined  the  So- 
ciety September,  1896. 

William  V.  Knauss. 
Born  June  7,  1846;  died  January  12,  1916.  Joined  the  Society 
September,  1892. 


I.  A.  Bachman,  M.D. 
Born  May  27,  1863;  died  February  1 1,  1916.    Joined  the  So- 
ciety September,  1905. 

Francis  E.  Luckenbach. 
Born  June  10,  1839;  died  April  8,  1916.    Joined  the  Society 
1867. 

Mrs.  A.  H.  Leibert. 
Born  February  22,  1857;  died  January  10,  1916.    Joined  the 
Society  September,  1906. 

Mrs.  Caroline  A.  Giering. 
Born  September  20,  1830;  died  June  4,  1916.   Joined  the  So- 
ciety September,  1908. 

Henry  W.  Rupp. 
Born  September  28,  1836;  died  January  19,  1916.    Joined  the 
Society  September,  1896. 

The  Rev.  W.  H.  Romig. 
Born  March  24,  1854;  died  January  26,  1916.   Joined  the  So- 
ciety September,  1912. 

Maurice  W.  A.  Jones. 
Born   1 —  ;  died   .  .  .    Joined  the  So- 
ciety in  1882. 


A  HISTORY 

OF  THE 

Moravian  Seminary  for  Young  Ladies 

HOPE,  BARTHOLOMEW  CO.,  INDIANA, 


THE  REV.  R.  E.  SHIELDS 


PREFACE. 


The  History  of  the  Moravian  Seminary  for  Young  Ladies  at 
Hope,  Bartholomew  County,  Indiana,  holds  much  of  interest  in 
this  year.  Nineteen  Hundred  and  Sixteen,  as  it  has  been  fifty 
years  since  this  Boarding  School  in  the  Middle  West  was 
founded,  in  good  faith  that  it  would  continue  to  supply  with 
higher  education  the  young  ladies  of  a  section  of  the  West,  and 
that  it  would  be  an  impetus  to  the  religious,  moral  and  educa- 
tional life  of  the  Moravian  Church  west  of  the  Alleghenies.  It 
is  largely  because  of  the  writer's  personal  interest  in  the  Semi- 
nary at  Hope,  because  this  is  the  Jubilee  Anniversary,  and  be- 
cause a  history  of  this  educational  institution  of  the  Church  has 
never  been  compiled,  that  this  historical  sketch  has  been  written. 

We  are  indebted  to  the  following  sources  for  the  material 
which  has  gone  into  this  effort : 

Minutes  of  the  Provincial  Elders'  Conference. 

The  Congregational  Diary  of  the  Moravian  Church  at  Hope. 

The  Moravian,  the  official  organ  of  the  Northern  Province  of 
the  Moravian  Church  in  America — for  the  years  i860  to  1884. 

Proceedings  of, the  Moravian  Educational  Association. 

Journals  of  Provincial  Synods,  1847-1884. 

Proceedings  of  the  Moravian  Historical  Society — "A  Sketch 
of  the  Bethlehem  Boarding  School." 

Catalogues  of  the  Hope  Moravian  Seminary  for  vears  1866- 
1881. 

Programs  of  Entertainments  given  by  the  Moravian  Seminary 
for  Young  Ladies,  at  Hope,  collected  by  Mrs.  Augustus  (Addie 
Peter)  Schultze,  and  deposited  in  the  Archives  of  the  Moravian 
Church  at  Bethlehem,  Pa. 

We  are  especially  indebted  to  the  following  persons  for  valu- 
able help  and  suggestions : 

Mrs.  Augustus  (Addie  Peter)  Schultze,  graduate  and  teacher 
in  Hope  Moravian  Seminary. 


il4 


Mrs.  William  Henry  (Mary  Holland)  Rice,  graduate  and 
teacher  in  Hope  Moravian  Seminary. 

Miss  Adelaide  C.  Rominger,  graduate  and  teacher  in  Hope 
Moravian  Seminary,  who  copied  Congregational  Diary  of  the 
Moravian  Church  at  Hope  and  offered  suggestions. 

The  Rev.  Jesse  Blickensderfer,  second  principal  of  the  Hope 
Moravian  Seminary,  and  his  efficient  wife. 

Mrs.  Anna  Holland  Thrapp,  teacher  in  Hope  Moravian  Semi- 
nary. 

The  Rev.  William  N.  Schwarze,  Ph.D.,  who  gave  suggestions 
and  secured  abstracts  of  the  Minutes  of  the  Provincial  Elders' 
Conference. 

We  submit  the  following,  with  the  hope  that  it  may  keep  ever 
fresh  in  memory  the  value  of  an  institution  which  accomplished 
great  good  and  through  timely  influence  of  which  many  were  led 
to  consecrate  their  lives  to  the  Kingdom  of  God,  and  influencing 
many  more  lives  indirectly  who  still  carry  on  the  work  be- 
queathed to  them  by  a  fruitful  past. 

With  thanks  to  all  who  have  helped  to  make  this  brief  work 
possible,  and  a  plea  that  it  may  be  favorably  received,  the  writer 
subscribes  himself 

Richard  Edwin  Shields. 


Bethlehem,  Pennsylvania,  June  6,  igi6. 


5 


CHAPTER  I 


INTRODUCTORY. 
FIRST  EDUCATIONAL  EFFORTS  AT  HOPE. 

Moravians  and  Education. 

The  Moravian  Church  or  Unity  of  the  Brethren  has  since  its 
earliest  days  been  prominent  in  education.  In  the  first  years  of 
the  Ancient  Unitas  Fratrum,  free  elementary  schools  were 
opened  in  all  the  villages  in  Bohemia,  Moravia,  and  Poland 
where  the  Unity  had  parishes.  As  early  as  1574  a  school  of 
higher  learning  had  been  established  for  the  education  of  the 
ministry  of  the  Church. 

Largely  through  the  influence  of  the  great  educator,  John 
Amos  Comenius,  the  educational  traditions  of  the  Ancient 
Unitas  Fratrum1  were  transmitted  to  the  Renewed  Church  in 
Germany,  giving  to  young  men  and  young  women  alike  those 
elements  of  culture  which  have  been  characteristic  in  the  history 
of  the  Moravian  Church  for  over  four  hundred  years. 

Naturally  enough,  when  the  Moravians  settled  in  Georgia  and 
Pennsylvania  they  made  one  of  their  first  aims  the  education  of 
the  young.  In  1742,  the  first  school  for  girls  was  opened  in 
Germantown,  Pennsylvania,  but  was  afterward  moved  to  Bethle- 
hem. Linden  Hall  Seminary  for  Girls  was  founded  in  1746  at 
Lititz,  Pennsylvania.  During  the  next  few  years  more  than  a 
dozen  day  schools  were  opened  in  Pennsylvania  and  elsewhere. 
It  was  the  policy  of  the  Moravian  leaders  to  organize  schools 
wherever  they  established  a  congregation.  Later,  on  account  of 
the  French  and  Indian  War  and  on  account  of  the  Revolutionary 
War,  efforts  were  restricted  to  parochial  and  boarding  schools 
in  the  settlement  congregations.  Yet  during  this  critical  period 
a  boys'  school  was  opened  at  Nazareth,  Pennsylvania,  and  some- 
what later  the  Salem  Academy  and  College  for  Women  and  the 
Salem  Boy's  School  were  established  at  Salem,  North  Carolina. 
The  Theological  Seminary  was  established  soon  after  the  be- 


u6 

ginning  of  the  nineteenth  century  at  Nazareth,  Pennsylvania, 
and  later  was  moved  to  Bethlehem,  Pennsylvania. 

As  to  educational  conceptions  and  methods  of  the  early 
Moravian  schools,  the  following  points  are  worthy  of  note  : 

(1)  The  personality  of  the  teacher  counted  for  much  in  se- 
curing the  results  of  training  given  in  the  early  period.  These 
results  were  rich  for  both  the  individual  and  the  community. 
They  embodied  forces  whi^ch  made  noble  contributions  to  all 
forms  of  American  life.  They  were  secured;  primarily  by  the 
richness  of  the  character  and  eagerness  of  the  service  of  the 
teachers.  They  emphasized  the  value  and  potency  of  the  per- 
sonality of  the  teacher  in  influencing  the  student. 

(2)  Education  was  regarded  not  as  a  thing  to  be  sought  for 
itself,  but  as  a  means  to  greater  perfection  of  character.  These 
schools  aimed  not  simply  at  scholarship  but  at  enlightened  man- 
hood and  womanhood.  They  strove  to  develop  symmetrically 
all  the  faculties  of  the  student.  They  tried  to  refine,  to  enlarge 
the  sympathies,  fit  for  good  citizenship,  and  render  more  easy 
the  attainment  of  the  birthright  of  the  child  of  God. 

(3)  It  was  understood  that  education  should  render  the  youth 
thoroughly  at  home  in  the  world,  to  the  end  that,  recognizing 
opportunities,  they  should  best  serve  their  age.  This  imposed  a 
double  task  upon  the  teachers.  They  had  to  teach  the  pupils  to 
know  facts  and  to  grasp  principles.  They  had,  also,  to  discipline 
the  mind  that  was  to  receive  and  use  knowledge.  They  sought 
to  develop  native  ability  and  preserve  for  use  a  reserve  force 
governed  by  a  well-trained  mind.  Experience  taught  these  early 
Moravian  educators  the  value  of  both  the  classics  and  science  in 
the  cultural  development. 

(4)  It  was  realized  that  a  liberal  education  must  be  a  Christian 
education.  To  the  mind  of  the  early  Moravian  teachers  there 
was  no  better  system  of  education  than  that  represented  in  the 
Christian  home,  the  Christian  school,  the  Christian  academy,  the 
Christian  college  to  prepare  for  life  and  its  various  vocations. 
They  insisted  upon  the  development  of  both  soul  and  body.  The 
aim  and  end  of  their  Christian  training  was  to  teach  their 
charges  to  glorify  God.* 


*See  Proceedings  of  the  Moravian  Educational  Association.  "Early 
Moravian  Educational  Effort  in  North  America." — W.  N.  Schwarze,  Ph.D. 


ii7 


Earliest  Educational  Efforts  in  Hope. 

The  Moravian  congregation  at  Hope,  Indiana,  was  organized 
June  17,  1830.  The  founders  of  this  settlement  had  moved  to 
Indiana  from  North  Carolina  and  Pennsylvania.  Soon  after  the 
organization  of  the  church  by  the  first  settlers,  the  subject  of 
education  claimed  their  attention.  They  felt  the  need  of  a  good 
school  for  their  own  children,  and  hoped  by  the  establishment 
of  an  academy  under  parochial  contral,  not  only  to  meet  this 
need,  but,  also,  to  occupy  a  field  of  wider  usefulness.  They  set 
apart  forty  acres  of  land  for  school  purposes,  and  designated  the 
spot,  on  which  the  Seminary  was  later  erected,  as  the  most  suit- 
able site  for  such  buildings  as  might  be  started. 

In  the  year  1841,  under  the  pastorate  of  the  Rev.  H.  J.  Titze, 
the  preliminary  work  was  commenced.  An  acre  of  land  was 
cleared  on  the  heavily  timbered  school  tract,  where  stood  many 
noble  specimens  of  white  oak,  elm,  beech,  walnut,  and  tulip- 
poplar  trees  which  were  then  an  incumbrance.  After  some 
materials  for  building  had  been  collected  and  other  labor  per- 
formed, it  became  apparent  that  the  time  for  the  accomplish- 
ment of  the  design  had  not  yet  arrived.  The  efforts  of  the  people 
to  open  farms  and  earn  a  living,  together  with  various  hin- 
drances and  privations  incidental  to  a  new  settlement,  compelled 
the  postponement  of  the  enterprise. 

In  December,  1856,  under  the  pastorate  of  the  Rev.  E.  P. 
Greider,  the  congregation  resolved  to  sell  a  portion  of  the  land 
"for  the  purpose  of  establishing  a  first-class  day  school,  which  is 
designed  ultimately  to  be  converted  into  a  Female  Boarding 
School."  From  the  record  it  appears  that  it  was  the  intention  of 
the  Church  Council  as  "soon  as  circumstances  prove  favorable 
for  changing  this  day  school  into  a  boarding  school,"  to  place  it 
under  the  auspices  and  control  of  the  Synod,  or  its  Executive 
P.oard.  By  the  end  of  the  year  1858,  there  had  been  erected  a 
two-story  brick  building,  fifty  feet  by  thirty  feet,  for  the  school. 
A  dwelling  house,  also  of  brick,  thirty  feet  by  thirty-two  feet  and 
two  stories  in  height,  had  been  erected  for  the  principal. 

These  buildings  were  situated  across  the  road  from  the 
second  church-building,  which  had  been  erected  some  time  be- 
fore in  order  to  house  the  growing  congregation.  The  land  was 
very  fertile,  the  farmers  industrious  and  in  twenty-five  years  the 


n8 

community  had  grown  prosperous.  They  had  placed  the  school 
on  rising  ground  overlooking  the  broad  campus,  while  to  the 
rear  stretched  the  farm  which  was  to  help  support  the  project 
soon  to  be  launched. 

J.  Henry  Kluge  accepted  the  appointment  to  take  charge  of 
the  institution.  He  was  an  experienced  teacher  and  had  been 
Superintendent  of  the  Public  Schools  in  Lebanon  County,  Penn- 
sylvania.   He  arrived  in  Hope,  with  his  family,  on  January  8, 

1859.  He  immediately  entered  into  the  life  of  the  congregation 
by  presiding  at  the  organ  in  a  "masterly  manner." 

Opening  of  Day-School. 

January  24,  1859,  marked  the  opening  day  of  the  new  Mora- 
vian day-school.  The  school  was  opened  with  appropriate  re- 
ligious exercises.  The  pastor  and  Superintendent  welcomed  the 
students,  of  which  forty-three  were  present.  The  prospects  for 
success  were  bright.  The  entire  community  showed  its  interest 
in  the  undertaking  and  the  people  thanked  the  Lord  for  pro- 
viding them  with  this  means  of  education  for  their  children. 
They  hoped  that  the  tone  of  the  school  would  produce  results 
which  would  insure  religious,  moral,  intellectual  and  physical 
development  of  the  students. 

In  this  form  the  school  continued  until  the  following  year, 

1860,  when  it  was  agreed  to  establish  a  school  for  girls  only. 
This  was  opened  April  23,  with  an  enrollment  of  twelve  scholars. 
The  teachers  were  the  Misses  Adelaide  Chitty  and  Cassandra 
Coleman.  This  arrangement  continued  for  some  time.  The 
Rev.  E.  P.  Greider  was  succeeded  as  pastor  of  the  congregation 
by  the  Rev.  H.  C.  Bachman,  who  in  turn  was  succeeded  by  the 
Rev.  E.  T.  Senseman,  in  October,  1864. 

During  the  pastorate  of  the  Rev.  E.  T.  Senseman,  preliminary 
steps  were  taken  for  the  revival  of  the  idea  of  establishing  the 
Young  Ladies'  Seminary.  In  the  previous  year,  the  Rev.  J.  C. 
Jacobson,  a  member  of  the  Provincial  Elders'  Conference  of 
the  Northern  Province  of  the  Moravian  Church  in  the  United 
States,  had  made  an  official  visit  to  Hope.  He  reported  "a  good 
state  of  affairs  in  this  congregation."  Two  delegates  from  Hope 
to  the  Synod  of  1864  held  a  joint  meeting  with  the  Provincial 
Elders'  Conference  and  presented  the  needs  of  the  congregation. 
Meanwhile,  another  member  of  the  Provincial  Elders'  Confer- 


ii9 

ence,  the  Rev.  Sylvester  Wolle,  made  an  extended  visit  to  the 
Academy  which  had  been  started  at  Chaska,  Minnesota,  with  an 
enrollment  of  sixty-two  scholars  and  applications  for  admission 
coming  in  from  time  to  time.  It  was  expected  that  the  enroll- 
ment would  be  at  least  one  hundred  the  first  year.  This  very 
encouraging  state  of  affairs  in  the  West  probably  induced  the 
Provincial  Elders'  Conference  to  authorize  the  undertaking  of 
the  Hope  project.  The  country  as  a  whole  was  in  a  very  un- 
settled state.  The  Civil  War  had  retarded  progress  in  many 
quarters.  But  it  seems  that  during  the  period  immediately  fol- 
lowing this  war  the  schools  of  the  North  were  prospering.  It 
was  during  this  period  that  the  Young  Ladies'  Seminary  at 
Bethlehem,  Pennsylvania,  was  most  prosperous.  It  was  paying 
large  dividends  on  the  investment.  Nazareth  Hall  Military 
Academy  was  also  in  a  thriving  condition  and  paying  dividends 
into  the  Sustentation  Fund  over  and  above  the  expenses  of  the 
school. 

After  some  discussion,  the  Provincial  Elders'  Conference 
agreed  to  favor  the  project  of  turning  the  Hope  day-school  into 
a  Boarding  School,  provided  the  people  of  Hope  would  make 
reasonable  offers  for  its  establishment.  The  following  propo- 
sitions were  offered  the  Provincial  Elders'  Conference  by  the 
Hope  Church  Council,  February  27,  1865  : 

I.  That  the  Committee  of  the  Church  be  authorized  to  trans- 
fer to  the  Provincial  Elders'  Confernce,  at  Bethlehem,  Pennsyl- 
vania, the  so-called  "school  property"  belonging  to  the  congre- 
gation. 

II.  That  the  Provincial  Elders'  Conference  establish  a  Board- 
ing School  in  said  school-house,  organized  upon  the  plan  of 
Moravian  Boarding  Schools. 

III.  That  in  payment  of  said  property,  the  Provincial  Elders' 
Conference  give  to  the  Congregation  at  Hope,  a  bond  calling  for 
two  thousand  dollars,  the  interest  of  which,  at  six  per  cent.,  is  to 
be  paid  annually,  the  bond  itself  becoming  payable  whenever  the 
School  project  is  abandoned  by  the  Provincial  Elders'  Con- 
ference, and  remit  the  two  thousand  dollars  due  to  the  Sustenta- 
tion Fund  by  the  Congregation  at  Hope. 

IV.  That  the  members  of  the  Hope  Congregation  be  privi- 
leged to  send  such  of  their  children  as  are  suitable  for  admission 


120 


into  said  Boarding  School  as  day-scholars,  for  the  sum  of  

dollars.* 

In  October,  1865,  the  Provincial  Elders'  Conference  agreed  to 
make  the  transfer  and  to  appoint  an  inspector  of  the  new  school 
to  be  started  at  Hope.  They  resolved  to  appoint  the  Rev. 
Francis  R.  Holland,  at  that  time  the  Vice-Principal  of  the  Semi- 
nary for  Young  Ladies  at  Bethlehem,  Pennsylvania.  On  No- 
vember 6,  the  Rev.  F.  R.  Holland  accepted  the  appointment  as 
inspector  of  the  new  school  at  Hope  "on  condition  that  he  is  to 
receive  the  same  support  and  stand  in  the  same  relation  as  the 
principals  of  our  other  Boarding  Schools  in  the  Province."  The 
Rev.  F.  R.  Holland  came  to  this  new  work  especially  fitted  for  it. 
He  had  been  a  teacher,  a  missionary,  an  honored  pastor,  and  in 
each  of  these  spheres  of  activity  had  done  efficient  work.  Those 
who  knew  him  spoke  of  him  as  "an  eloquent  and  forceful 
preacher."  He  was,  by  natural  gifts,  an  educator.  He  loved 
study  himself  and  inspired  a  love  for  it  in  the  minds  of  others. 
He  was  pastor  of  the  Salem,  North  Carolina,  Congregation 
during  the  first  years  of  the  Civil  War,  but  afterwards  accepted 
the  call  to  become  Vice-Principal  of  the  Young  Ladies'  Semi- 
nary at  Bethlehem,  Pennsylvania.  After  three  years  in  this 
position,  he  was  appointed  to  take  charge  of  the  new  project  at 
Hope.  With  ripe  experience,  The  Rev.  F.  R.  Holland  under- 
took the  work,  presenting  to  the  Provincial  Elders'  Conference 
a  plan  for  the  enlargement  of  the  school-buildings  at  Hope,  and 
commenced  operations  immediately. 

The  newly-chosen  Principal  visited  Hope  in  November,  1865, 
surveying  the  probable  site  of  the  new  undertaking  and  preach- 
ing to  large  audiences  at  Hope  and  the  out-station,  Enon.  The 
people  were  well  pleased  with  the  appointment  and  showed 
Principal  Holland  every  courtesy.  He  returned  to  Bethlehem 
and1  remained  in  the  East  until  he  moved  to  Hope,  with  his 
family,  immediately  after  Easter,  1866. 

All  arrangements  were  now  under  way.  The  power  of  at- 
torney was  drawn  up  for  the  Rev.  F.  R.  Holland.  All  the  rights 
to  start  the  new  project  were  handed  to  him  by  the  Executive 
Board,  placing  full  responsibility  in  his  hands  for  the  establish- 
ment of  this  school  in  the  Middle  West. 


*See  Minutes  of  Provincial  Elders'  Conference,  January  23.  1865. 


121 


The  sudden  death  of  the  Pastor  at  Hope,  the  Rev.  E.  T.  Sense- 
man,  brought  about  a  change  in  the  pastorate.  The  Rev.  W.  L. 
Lennert  succeeded  him.  Thus  the  new  pastor  of  the  Hope  con- 
gregation and  the  Principal  of  the  contemplated  Seminary  ar- 
rived to  take  up  their  respective  spheres  of  work  in  the  com- 
munity at  about  the  same  time.  In  May,  the  Rev.  F.  R.  Holland 
and  family  arrived  from  Bethlehem,  Pennsylvania,  in  order  to 
commence  work  immediately  on  the  erection  of  the  additional 
building  needed  for  the  school.  The  grounds  were  far  from 
beautiful.  Xo  campus  had  been  cleared,  and  much  preliminary 
work  in  this  direction  was  required  before  opening. 

Such  were  the  beginnings  of  Hope  Seminary.  The  interest  of 
the  entire  community  was  centered  in  this  new  enterprise,  for 
it  was  to  bring  education  to  their  own  children,  and  it  would 
secure  an  influx  of  students  from  neighboring  States  and  Terri- 
tories, adding  new  life  to  the  small  village  and  placing  Hope  in 
the  front  rank  of  educational  effort  in  the  life  of  the  State. 


122 


CHAPTER  II. 

ESTABLISHMENT  AND  FIRST  YEARS, 
i 866- i 868. 

Preparatory  Work. 

The  work  to  which  the  Executive  Board  of  the  Northern 
Province  of  the  Moravian  Church  in  America  had  called  the 
Rev.  F.  R.  Holland  was  calculated  to  bring  forth  permanent  re- 
sults. The  location  of  Hope,  forty-five  miles  south  of  Indian- 
apolis, in  the  fertile  undulating  country  which  had  supported  the 
settlers  for  over  thirty  years,  was  close  to  the  center  of  the 
activities  of  the  State.   The  place  was  easily  accessible.* 

The  weather  was  mild  at  all  seasons  of  the  year.  The  climate 
was  wholesome  for  a  continued  stay  at  the  institution,  and  in 
every  way  the  school  had  prospects  for  a  bright  future.  The 
cooperation  between  the  community  and  the  school  promised 
hearty  support  on  the  part  of  the  village  in  the  undertaking. 
The  congregation  was  intensely  interested,  and  aided  in  every 
way  possible  to  insure  its  success. 

The  new  Principal  lost  no  time  in  beginning  work  for  the  con- 
templated institution.  During  the  second  week  in  May,  word 
was  received  at  Bethlehem  stating  that  building  operations  were 
in  active  progress.  A  large  basement  was  first  dug  out.  After 
this  bricks  were  burned  for  the  three-story  building,  which  was 
located  between  the  original  school-house  on  the  North  and  the 
Principal's  home  on  the  South.  At  the  same  time,  Mr.  Holland 
began  the  beautifying  of  the  surroundings.  He  was  deeply  in- 
terested in  Botany  and  secured  the  best  in  plant-life  for  the 


*The  nearest  railroad  station  was  St.  Louis  Crossing,  five  miles  distant, 
on  the  Cambridge  Branch  of  the  Jeffersonville,  Madison  and  Indianapolis 
Railroad.  There  was  bus-connection  between  this  station  and  Hope.  There 
was  also  bus-connection  with  the  city  of  Columbus,  fifteen  miles  distant, 
and  with  Greensburg,  eighteen  miles  distant. 


I23 


adornment  of  the  campus.  Maples,  pines,  cedars,  locusts  and 
many  other  specimens  of  trees  dotted  the  gentle  slope  toward 
the  street.  A  long,  broad  stone  walk  was  laid  from  the  street  to 
the  main  entrance.  Beds,  filled  with  the  finest  flowers  obtain- 
able, were  located  here  and  there  on  the  front  campus,  and  a 
fine  gravel  carriage-drive  formed  an  oval  around  it.  No  labor 
was  spared  in  making  the  grounds  attractive.  The  school  be- 
came noted  for  the  growth  of  beautiful  plants,  both  on  the  ex- 
terior and  interior,  for,  later,  Principal  Holland  built  a  hot- 
house in  which  were  raised  flowers  for  all  occasions,  and  which 
was  used  to  great  advantage  in  the  study  of  Botany,  for  hot- 
beds and  as  vegetable  garden. 

During  June,  a  measurement  of  the  land  belonging  to  the 
school  was  made,  and  proved  to  be  in  excess  of  sixteen  acres. 
This  stretched  out  far  to  the  rear  of  the  building,  and  was  used 
during  the  life  of  the  institution  for  supplying  the  table  with 
vegetables,  grain  and  fowl.  An  estimate  was  made  of  the  entire 
cost  of  enlargement  at  this  time.  It  amounted  to  about  ten 
thousand  dollars. 

The  summer  and  autumn  of  1866  saw  the  completion  of  the 
enlargement  of  the  buildings.  The  estimated  cost  was  over 
twenty  thousand  dollars.  By  September,  the  buildings  were  in 
shape  for  internal  work.  The  class-rooms  were  equipped  with 
desks,  the  halls  were  furnished,  the  sleeping  apartments — after 
the  fashion  of  the  older  boarding  schools — were  arranged  in 
the  form  of  room-company  dormitories.  The  school  chapel  was 
supplied  with  seats  and  musical  instruments.  Everything  was 
secured  which  would  attract  studients  and  give  the  institution 
high  standing  as  to  equipment  as  well  as  scholarship.  All  of  the 
rooms  were  spacious,  convenient  and  comfortable.  The  grounds 
afforded  ample  and  pleasant  opportunity  for  recreation  and  re- 
lief from  unnecessary  restraint  or  unpleasant  intrusion. 

In  October  two  lady-teachers  arrived  to  take  their  places  on 
the  faculty  of  the  Hope  Seminary  for  Young  Ladies.*  This  was 
the  busiest  season  for  the  Principal  and  family  and  the  teachers. 
Preparation  was  being  made  to  receive  students.  The  Principal 
advertised  in  all  the  leading  newspapers  of  Indiana  and  the 


*The  Misses  L.  Brietz  and  Olivia  Warner,  the  former  from  Salem, 
North  Carolina,  and  the  latter  from  Bethlehem,  Pennsylvania. 


I24 


surrounding  States.  Mrs.  Holland  was  in  charge  of  the  house- 
hold affairs  and  continued  to  look  after  the  domestic  interests 
of  the  school  during  her  husband's  administration.  During 
October  and  November,  the  finishing  touches  were  given  to  the 
interior  of  the  building  and  all  preparations  for  the  opening  of 
the  institution  were  completed  under  the  personal  supervision 
of  the  Principal.  On  Nqvember  the  seventeenth  a  gentleman 
from  Sharon,  Ohio,  brought  his  own  daughter  and  another 
student  to  the  Seminary.*  These  were  the  first  two  boarders  to 
arrive  at  the  school. 

Opening  of  the  Institution. 
The  day  for  the  opening  of  the  new  Moravian  Boarding 
School  in  the  Middle  West  had  arrived.  On  November  19, 
1866,  there  assembled  in  the  school  chapel  two  boarders  and 
fifteen  of  the  local  pupils,  Principal  Holland  and  family,  Pastor 
W.  L.  Lennert  of  the  Hope  Congregation,  teachers,  and  work- 
men who  were  still  busy  finishing  the  building.  Rain  prevented 
the  remainder  of  the  twenty-five  local  applicants  from  attending 
the  opening  exercises.  Pastor  Lennert  led  the  services.  A 
hymn  was  sung,  after  which  the  Dedicatory  Prayer  was  offered, 
all  kneeling.  The  Rev.  W.  L.  Lennert  delivered  the  opening 
address,  welcoming  the  students  and  referring  to  the  prospects 
of  the  institution.  Principal  Holland  followed  with  some  well- 
chosen  remarks  and  explanations  concerning  the  school  life  and 
methods  which  would  be  employed  in  the  conduct  of  the  school. 
Again,  hymns  were  sung,  following  which  the  Doxology  closed 
the  opening  services  of  the  Moravian  Seminary  for  Young 
Ladies  at  Hope,  Indiana,  -j- 

Plan  of  the  Institution. 
The  school  work  began  immediately.  The  students  were  di- 
vided, according  to  their  several  attainments,  into  classes.  It 
took  some  time  for  the  household  to  be  organized  and  managed 
successfully,  but  the  experience  gained  from  the  supervision  01 
the  Bethlehem  Boarding  School  gave  the  Principal  the  scheme 
of  organization.   Room-companies  were  formed.  Teachers  were 


*The  Misses  Cornelia  Blickensderfer  and  Lucy  McMurray. 
t  See  Hope  Congregation  Diary  for  November  19,  1866. 


125 


with  the  students  at  all  hours  of  the  day.  The  teachers  slept  in 
the  dormitories  with  the  students.  Two  girls  were  assigned  to 
each  other  as  "chums."  In  this  way  they  marched  to  their 
meals,  to  their  classes,  to  morning  and  evening  chapel  exercises ; 
they  kept  each  other  company  in  retiring  and  when  taking  walks 
for  exercise  or  going  to  Church,  and  usually  became  attached  to 
each  other  as  "chums"  for  life.  Two  girls  were  together,  there- 
fore, almost  continuously  with  the  exception  of  the  time  when 
either  might  be  assigned  to  the  task  of  "day-keeper."  The  task 
of  the  "day-keeper"  was  to  replenish  the  fire  with  wood  in  the 
free  noon-hour,  trim  and  clean  the  lamps,  and  cover  the  fire 
carefully  with  ashes  in  order  to  have  a  fine  bed  of  coals  next 
morning  when  the  maid  removed  the  ashes  and  started  the  fire.* 
After  the  students  and  teachers  had  retired  for  the  night,  the 
"day-keepers"  swept  and  dusted  the  study  rooms.  It  was  the 
duty  of  the  maids  to  sweep  and  dust  "the  next  room,"  where 
each  girl  in  the  room-company  shared  a  wardrobe  with  her 
"chum." 

The  plan  of  the  school  was  that  of  one  large  household,  the 
Principal  and  his  wife  having  parental  supervision  over  all  the 
scholars.  Naturally  enough,  the  many  gifts  and  accomplish- 
ments of  the  wife  of  the  Principal  found  abundant  opportunity 
for  expression.  First  of  all,  she  was  the  directress  of  the  house- 
hold. In  this  capacity  all  the  details  pertaining  to  the  work  and 
care  of  any  large  household  fell  to  the  lot  of  the  Principal's  wife. 
She  superintended  the  work  of  the  kitchen  force,  looked  after 
the  provisions  for  the  school  and  attended  to  the  laundry  of  the 
students  and  the  household  linen,  and  in  many  other  respects 
directed  the  life  of  the  school,  personally  overseeing  the  house- 
hold affairs.  She  also  taught  vocal  music,  drawing,  and  orna- 
mental needlework.  Thus  the  Seminary  was  made  a  real  home 
school.  The  Principal  and  his  family  shared  the  common  dining- 
room,  this  custom  being  started  at  the  Hope  Seminary  as  early 
as  at  any  other  of  the  Moravian  Boarding  Schools,  if  not  earlier. 
This  added  greatly  to  the  family  feeling  of  the  school-home. 

*The  school  was  supplied  with  huge  galvanized  iron  stoves,  in  which 
wood  was  burned,  and  the  heat  was  radiated  by  means  of  large  drums. 
They  were  an  object  of  special  interest  to  all  the  new  students  and  were 
well  calculated  to  heat  every  nook  and  corner  of  the  large  rooms. 


126 


The  Principal  acted  as  the  father  of  the  household.  To  him 
the  pupils  went  with  their  troubles  and  doubts.  Many  difficulties 
were  solved  by  the  intimate  relationship  which  the  leader  of  the 
school  cultivated  with  the  students.  Often  Principal  Holland 
would  be  seen  walking  with  one  or  another  of  the  scholars,  in 
earnest  conversation  regarding  the  work  and  welfare  of  the  one 
in  difficulty.  Thus  the  influence  of  the  head  of  the  institution  was 
felt  in  the  individual  lives  of  those  under  the  care  of  the  school. 
Smaller  girls  as  well  as  older  students  shared  the  counsel  of  the 
Principal.  Anything  which  affected  the  life  of  the  scholars  was 
regarded  as  important  enough  to  require  the  attention  of  the 
Hausvatcr. 

The  teaching  force  during  the  first  year,  1866,  was  composed 
of  the  Principal,  the  Rev.  F.  R.  Holland,  Mrs.  A.  E.  Holland, 
and  the  Misses  L.  S.  Brietz,  O.  S.  Warner  and  Charlotte  Prince.* 
Principal  Holland  undertook  all  the  more  advanced  work,  such 
as  History,  Literature,  Astronomy,  Botany,  Chemistry,  Geology, 
Natural  Philosophy,  and  Christian  Evidences.  Mrs.  Holland 
taught  Vocal  Music,  Drawing,  Painting  and  Ornamental  Needle- 
work. The  tutoresses  cared  for  the  remainder  of  the  subjects, 
such  as  Latin,  French,  German,  English,  Rhetoric,  Geography, 
Instrumental  Music  and  other  branches. 

The  Board  of  Trustees,  during  these  first  years,  was  composed 
of  members  of  the  Provincial  Elders'  Conference  of  the  Northern 
Province  of  the  Moravian  Church  in  the  United  States.  They 
were  the  Rev.  Robert  de  Schweinitz,  the  Rev.  Sylvester  Wolle, 
and  the  Rev.  Lewis  F.  Kampmann. 

First  Semester. 
Several  boarding  pupils  arrived  during  the  first  semester  of 
the  work  of  the  institution.  As  the  school  became  better  known 
and  the  advertisements  were  sent  abroad  in  the  daily  papers, 
parents  learned  of  the  work  of  the  newly  established  institution 
and  sought  to  find  entrance  for  their  children.  A  number  were 
transferred  from  some  of  the  other  Boarding  Schools  of  the 
Church,  this  adding  to  the  enrollment  during  these  initial  years. 


*Miss  C.  Prince  arrived  March  16,  1867,  from  Missouri. 


127 


Two  events  happened  in  the  first  year  of  the  institution  which 
are  worthy  of  note.  The  first  was  the  establishment  of  the  weekly 
paper  in  the  village  of  Hope  by  a  retired  Methodist  clergyman. 
Called  The  Watchman,  it  reflected  the  life  of  the  community  and 
of  the  Seminary,  both  to  the  people  of  the  village  and  to  the 
parents  whose  children  were  being  cared  for  in  the  school. 

The  other  event,  which  illustrates  how  this  as  well  as  other 
Boarding  Schools  of  the  Moravian  Church  furnished  well- 
trained  workers  for  the  mission  fields  of  the  Church,  was  the 
marriage  of  the  Rev.  Samuel  Lichtenthaeler,  of  the  West  Indies, 
to  one  of  the  Seminary  pupils,  Miss  Marie  L.  Gruhl.  The  stu- 
dents of  the  Seminary  strewed  the  bridal  path  of  their  school- 
mate with  blossoms  after  the  missionary  and  his  bride  had  been 
joined  in  the  bonds  of  matrimony.  The  couple  left  for  their 
work  amid  the  heartiest  congratulations  of  the  pupils  and  towns- 
people.* 

The  first  year  of  work  of  the  Hope  Moravian  Seminary  for 
Young  Ladies  continued  to  its  close  with  marked  success.  On 
July  10,  1867,  an  entertainment  was  given  by  the  students, 
exhibiting  to  the  public  some  of  the  accomplishments  of  the  first 
year  of  work.  It  consisted  of  a  musical  and  literary  program. 
There  was,  also,  a  display  of  work  which  had  been  done  in  the 
domestic  arts  course,  which  attracted  wide  attention.  Many 
visitors  from  the  surrounding  cities  and  country  were  present, 
showing  an  increasing  interest  in  this  new  institution  of  the 
Middle  West.  The  program  is  here  incorporated  in  full,  as  a 
sample  of  the  fine  work  done  both  in  the  literary  and  the  musical 
line,  under  the  general  direction  of  Mrs.  Holland.  Among  the 
features  of  interest  are  the  length  of  the  entertainment  and  the 
selections  made,  showing  the  admirable  taste  of  the  musical  de- 
partment of  the  institution. 


*In  June,  1867.  the  work  of  the  school  was  interrupted  by  the  death  of 
the  mother  of  Mrs.  Holland.  She  was  taken  to  Bethlehem,  Pa.,  and  laid 
to  rest.  During  the  absence  of  Principal  and  Mrs.  Holland,  Pastor  Len- 
nert  took  charge  of  the  chapel  services  and  Miss  Mary  Holland  looked 
after  the  household  duties  usually  superintended  by  Mrs.  Holland. 


128 

PROGRAMME. 

Chorus — "Daughters  of  Israel,"  From  "David"  Kewkomm 

Piano  Duet — "Overture  to  the  Caliph  of  Bagdad." 

Mollie  Eaton,  Olney,  111. 
Mary  Keehln.  Hope,  Ind. 
Recitation— "The  Talkative  Girl." 

Ella  Spaugh,  Hope,  Ind. 

Song — "The  Bridge"  Lindsay 

Susie  Toner,  Edinburg,  Ind. 
Piano  Forte — "Wandering  Sprite"  Englebrecht 


Alice  Jones,  Greencastle,  Ind. 
German  Dialogue. 

Lucy  McMurray,  Tuscarawas,  Ohio. 
Mollie  Schweitzer,  Shelbyville,  Ind. 


Piano — "Four  Bells  Polka"  T.  J.  Cooke 

Mary  Kent,  Hope,  Ind. 
Solo  and  Chorus  for  Female  Voices — "La  Carita"  Rossini 

Recitation— "The  Gouty  Merchant  and  the  Stranger." 

Mollie  Eaton,  Olney,  111. 

Piano  Forte — "II  Desiderio"  Cramer 

Cornelia  Blickensderfer,  Tuscarawas,  Ohio. 

German  Song — "Mutterseelen  Allein"  Abt 

Betty  Hinman,  Columbus,  Ind. 
Recitation — "German  Watchman's  Song." 

By  Five  Young  Ladies. 

Piano  Forte  Trio — "Air  Suisse"  Cserny 

Addie  Rominger,  Franklin,  Ind. 
Emma  Uecke,  Green  Bay,  Wis. 
Mollie  Schweitzer,  Shelbyville,  Ind. 

Song— "The  Old  Boat"  Wm.  Suffern 

Lucy  McMurray,  Tuscarawas,  Ohio. 


Cornelia  Blickensderfer,  Tuscarawas,  Ohio. 
Addie  Rominger,  Franklin,  Ind. 
Recitation — "The  Toast." 

Susie  Toner,  Edinburg,  Ind. 

Piano  Duet — From  "Lucia  di  Lammermoor"  Arranged  by  Getze 

Betty  Hinman,  Columbus,  Ind. 
Alice  Jones,  Greencastle,  Ind. 
Recitation— "The  Best  Dress." 

Mollie  Schweitzer,  Shelbyville,  Ind. 

Piano  Forte — "The  White  Rose  Polka"  /.  Becht 

Mary  Spaugh,  Hope,  Ind. 
Dialogue — "The  Rockville  Petition." 


129 


Song — "The  Nightingale's  Trill." 

Hebe  Gower,  Iowa  City,  Iowa. 

German  Recitation— "Die  Biirgschaft"  

Emma  Gruhl,  Hope,  Ind. 

Piano  Forte — "Mazourka  Elegante"  

Mary  Keehln,  Hope,  Ind. 
Chorus  for  Female  Voices — "Hymne  du  Soir"  


Concome 


Schiller 


Kinkle 


German  Recitation — "Das  Kind  Im  Garten." 

Addie  Rominger,  Franklin,  Ind. 
Song — "Thou  Art  So  Near  and  Yet  So  Far"  


Reichard 


Alice  Jones,  Greencastle,  Ind. 
French  Recitation — "La  Pauvre  Fille  Aveugle." 

Hebe  Gower,  Iowa  City,  Iowa. 
Dialogue — "Vacation  Time." 

Harriet  Fishel,  Hope,  Ind. 
Dora  Diltz,  Hope,  Ind. 

Piano— "Love  in  May"  O  est  en 

Susie  Toner,  Edinburg,  Ind. 
Recitation — "The  Foot's  Complaint." 

Mary  White,  Hope,  Ind. 

Piano  Duet — "Overture  to  Zampa"  Her  old 

Hebe  Gower,  Iowa  City,  Iowa. 
Mary  Holland,  Hope,  Ind. 
Recitation — "Hagar  in  the  Wilderness." 

Lucy  McMurray,  Tuscarawas,  Ohio. 
Chorus— "Hallelujah"   Handel 

Thus  the  first  year  of  life  of  the  institution  had  come  to  a 
happy  close,  with  gratifying  evidences  of  the  good  work  accom- 
plished and  the  satisfying  assurance  that  the  future  was  to 
witness  even  more  efficient  work  and  better  results  under  the 
competent  leadership  of  the  untiring  Principal  and  his  corps  of 
workers. 

The  report  which  Principal  Holland  made  to  the  Synod  of 
1867,  held  at  Lititz,  Pa.,  May  22-31,  breathes  a  spirit  of  optimism 
and  encouragement  for  the  prospects  of  this  institution,  which 
was  founded  in  the  belief  that  it  would  be  supported  by  the 
Church,  and  the  conviction  that  there  was  need  of  such  a  school 
for  young  ladies  in  the  Middle  West,  which  was  growing  so 
rapidly  in  these  early  years  of  nation-wide  prosperity.  He  said : 
"Praise  is  due  to  God  for  the  protection  afforded  and  for  the 
success  with  which  our  efforts  thus  far  in  the  direction  of  suit- 


130 

able  buildings  and  in  the  organization  of  the  school  have  been 
crowned.  We  have  often  been  burdened  with  anxieties  and 
during  the  time  of  building  more  especially  beset  with  perplexi- 
ties, but  to  the  praise  of  His  name  we  can  say  that  He  has  often 
interposed  most  evidently  to  help  us  just  when  we  felt  most  in 
need  of  wisdom  and  strength  and  grace  Though  tne  ex- 
penses considerably  exceed  our  expectations,  it  is  found,  that 
in  comparing  them  with  those  incurred  in  the  erection  of  build- 
ings of  similar  material  and  style  in  neighboring  cities  and 
towns,  they  are  considerably  below  the  average,  while  for 
strength,  solidity  and  durability,  it  is  believed  that  our  work  will 
compare  favorably  with  that  of  others.  When  the  rooms  of  the 
building  are  prepared  for  their  intended  use,  there  will  be  ample 
space  and  convenience  for  from  eighty  to  one  hundred  pupils. 
The  number  of  scholars  in  attendance  during  the  present  session 
is  fifty,  of  whom  eight  are  boarders.  From  the  present  indica- 
tions we  are  led  to  look  for  a  considerable  increase  of  scholars 
next  session  and  we  hope  and  believe,  that  the  Church  will  be  no 
loser  by  the  enterprise.  The  pupils  have  shown  a  commendable 
spirit  and  have  rapidly  improved  in  their  studies.  We  have 
reason  to  know  that  the  religious  exercises  and  instructions  have 
not  been  without  good  fruit ;  and  we  bless  the  Lord  especially 
for  this  token  of  His  gracious  favor." 

Vacation  and  Re-opening,  1867- 1868. 
Principal  Holland  urged  upon  the  Provincial  Elders'  Confer- 
ence the  necessity  of  having  the  buildings  of  the  institution  in- 
sured during  the  summer  of  1867,  but,  as  the  financial  conditions 
were  not  the  most  promising,  it  was  deemed  wise  not  to  take- 
that  step  at  once.  The  Rev.  Sylvester  Wolle  was  delegated  to 
look  into  the  affairs  and  the  domestic  arrangements  of  the 
Female  Boarding  School  at  Hope  by  his  colleagues  of  the  Pro- 
vincial Elders'  Conference.  They  felt  it  unwise  to  issue  any 
further  loans  until  after  they  were  assured  of  the  success  of  the 
new  enterprise.  This  was  in  August  of  1867.  In  September  of 
the  same  year,  the  Rev.  S.  Wolle  reported  to  the  Provincial 
Elders  Conference  that  according  to  his  recent  investigations 
into  the  affairs  and  prospects  of  the  new  school  at  Hope,  thirty 


*See  Journal  of  Synod,  1867. 


«3» 

boarders  ought  to  cover  all  the  current  expenses  of  that  institu- 
tion.* 

Second  Annual  Session. 
Everything  was  made  ready  for  the  re-opening  of  the  school 
for  the  second  year's  work.  The  Principal  had  been  busy  during 
the  summer  months  getting  all  the  domestic  arrangements 
ready  for  receiving  new  pupils.  The  campus  was  again  green 
and  beautiful.  The  grounds  were  put  into  such  shape  as  would 
make  the  institution  attractive.  New  teachers  arrived  in  August 
and  September  to  take  up  their  duties  as  tutoresses  in  the  school, 
and  the  entire  force  of  teachers  was  kept  busy,  arranging  all  of 
the  rooms  and  appointments  for  the  reception  of  the  new  appli- 
cants for  admission.  The  applications  had  been  numerous,  and 
all  prospects  were  promising  for  another  successful  year  of 
school  life. 

Whereas  the  school  opened  in  1866  with  two  boarders  and 
twenty  day-scholars,  this  year,  1867,  the  first  anniversary,  wit- 
nessed the  opening  with  twenty-eight  boarders  and  thirty  day- 
pupils  !  The  re-opening  was  celebrated  in  connection  with  a  fine 
supper,  guests  being  present.  Verily,  the  life  of  the  institution 
had  grown  during  one  year  until  the  esprit  de  corps  reminded  one 
of  the  life  of  any  larger  institution.  The  Seminary  was  taking 
on  a  character  of  usefulness  which  has  never  been  forgotten. 

The  teaching  force  had  been  enlarged  to  accommodate  the 
needs  of  the  growing  institution.  It  consisted  of  the  Principal, 
his  able  wife,  and  the  Misses  Charlotte  Prince,  Sabina  H.  Wolle, 
Esther  W.  Rondthaler,  Cornelia  S.  Bleck,  Mary  E.  Holland,  and 
Madame  Marie  S.  Wirth.  With  the  exception  of  the  language 
teacher,  Madame  Wirth,  all  of  these  teachers  had  had  excep- 
tional training  either  in  the  Boarding  School  at  Bethlehem  or  in 
the  Salem  Academy  for  Women. 

Before  the  close  of  the  school  for  the  Christmas  Holidays, 
December  19,  1867,  a  concert  of  very  fine  quality  was  given. 
The  program  shows  with  what  skill  and  care  the  selections  were 
made.  It  consisted  of  selections  on  the  piano,  duets,  recitations 
and  vocal  work.  Such  composers  as  Mozart,  Beethoven,  Weber, 
Mendelssohn,  and  Haydn  were  represented  on  the  program. 


*See  Minutes  of  Provincial  Elders'  Conference  for  September,  1867. 


132 

The  attendance  was  good,  many  of  the  people  of  the  village  con- 
sidering it  a  rare  treat  to  be  present  at  this  well-rendered 
concert  in  the  Seminary  Chapel.  Students  from  nine  states  took 
part  in  the  rendition. 

Immediately  after  the  holidays,  on  January  n,  1868,  the 
scholars  gave  another  concert  for  the  benefit  of  the  sufferers  on 
the  island  of  St.  Thomas,  Danish  West  Indies.  It  seems  that 
there  had  been  a  hurricane,  which  swept  away  many  of  the 
dwellings  and  buildings  belonging  to  the  work  of  the  Moravian 
missionaries  stationed  on  that  island.  The  house  was  crowded 
to  its  utmost  capacity,  and  the  results  were  very  satisfactory. 
The  concert  was  of  the  same  general  character  as  the  two 
previous  attempts. 

Principal  Holland  sent  in  a  statement  of  the  finances  of  the 
previous  year  to  the  Provincial  Elders'  Conference,  which 
showed  that  the  school  was  in  a  flourishing  condition.  He  men- 
tioned that  they  were  expecting  more  students  soon  and  that 
the  general  outlook  was  very  hopeful  for  the  second  semester 
of  that  year.* 

Another  event  which  happened  during  the  second  year  of  the 
life  of  the  institution  is  worthy  of  special  note,  as  showing  the 
effect  which  the  careful  training  and  influence  of  the  Prin- 
cipal and  teachers  had  upon  the  lives  of  the  young  ladies  who 
were  under  their  control.  On  March  1,  1867,  a  solemn  service 
was  conducted  in  the  Hope  Church  when  one  of  the  Seminary 
students,  upon  confession  of  faith  in  Jesus  Christ,  was  received 
into  the  fellowship  of  the  Moravian  Church.  The  Rev.  F.  R. 
Holland  confirmed  the  young  lady.-j- 

Palm  Sunday,  April  5,  1868,  was,  also,  a  day  of  remembrance 
as  a  number  of  the  day-pupils  as  well  as  boarders  of  the  Ytoung 
Ladies'  Seminary  were  baptized  and  confirmed  in  the  Hope 
Congregation. 

All  were  pleased  with  the  success  of  the  second  school  year. 
The  closing  musical  entertainment  was  given  in  the  Seminary 
Chapel,  July  8,  with  a  large  audience  of  patrons  and  the  general 
public.    It  is  particularly  striking  that  the  audience  sat  from 


*See  Minutes  of  Provincial  Elders'  Conference  for  1868. 
tMiss  Hebe  Gower,  of  Iowa  City,  Iowa. 


133 


ten-thirty  o'clock  in  the  morning  to  two-thirty  o'clock  in  the 
afternoon  listening  to  this  rendition.  The  program  consisted  of 
selections  from  composers  such  as  Gounod,  Beyer,  Weber,  Ley- 
bach,  Hoffman,  Rossini,  Bellini,  Mendelssohn  and  Beethoven. 
The  recitations  were  given  largely  in  French  and  German,  which 
added  to  the  attractiveness  and  uniqueness  of  the  program. 
The  chorus  work  was  well-rendered  under  the  direction  of  the 
able  head  of  the  music  department  of  the  institution.* 

All  of  the  students,  with  the  exception  of  a  very  few,  who 
spent  the  summer  vacation  in  the  building,  went  home.  The 
number  who  remained  were  under  the  care  of  the  Principal  and 
his  wife. 

Under  date  of  July  10,  the  Rev.  Holland  offered  "a  plan  for 
obtaining  an  endowment  fund  for  scientific  purposes,"  from  old 
friends  of  the  institution  in  Bartholomew  County,  Indiana.  The 
Provincial  Elders'  Conference  had  no  objections  to  this  scheme.-j- 

At  the  Provincial  Synod  of  the  Northern  Province  of  the  Mo- 
ravian Church  in  America,  convened  at  Bethlehem,  Pennsyl- 
vania, November  18-27,  1868,  the  Rev.  F.  R.  Holland  offered  a 
report  of  the  work  of  the  new  institution  at  Hope.  It  was  intro- 
duced by  the  Committee  on  Educational  Institutions  in  this 
manner :  "We  are  happy  to  say  that  the  prospects  for  the  build- 
ing up  of  this  young  institution  are  very  promising,  and  we  have 
no  doubt  that  its  Principal,  Brother  Francis  R.  Holland,  will, 
with  the  blessing  of  God,  succeed  in  establishing  its  reputation 
and  patronage  on  a  firm  basis."  The  Principal's  report  follows, 
verbatim :  "Just  two  years  ago,  on  the  19th  of  November,  1866, 
this  school  was  opened  with  two  boarders  and  fourteen  day- 
scholars  ;  now,  it  has  forty-one  boarders  and  twenty-one  day- 
scholars.  Then  the  building  was  far  from  complete,  now  it  is 
handsomely  finished,  properly  furnished,  and  occupied  in  nearly 
every  part.  Thus  its  past  success  gives  encouraging  hope  for 
the  future.  Although  the  unavoidable  expense  of  commencing 
such  an  establishment  has  entailed  a  capital  debt  of  thirty 
thousand  dollars,  which  is  a  heavy  burden  for  a  new  institution 
to  bear — to  lighten  which  we  have,  with  the  approval  of  the 
Advisory  Finance  Committee,  dropped  the  interest  on  this 


*See  Program  for  July  8,  1868. 

fSee  Minutes  of  Provincial  Elders'  Conference  for  1868. 


134 


amount  for  one  year  entirely,  and  it  is  proposed  to  charge  but 
three  per  cent,  for  the  coming  year  ;  thereafter,  however,  the  full 
amount — yet  even  in  a  financial  point  of  view  this  enterprise  may 
be  regarded  as  hopeful,  for  with  the  prosperity  of  the  future  but 
measurably  conformable  to  that  thus  far  bestowed,  it  will  not 
only  be  able  to  sustain  itself,  but  will  eventually  become  a  source 
of  profit  to  the  Church."* 

The  establishment  and  first  years  of  the  work  of  the  Moravian 
Boarding  School  for  Young  Ladies  at  Hope  had  been  a  success, 
and  the  future  was  promising.  Nothing  serious  had  occurred  to 
hinder  the  continued  existence  of  the  institution,  while  all  things 
pointed  to  results  which  would  be  more  encouraging  in  the  next 
few  years  of  the  life  of  the  institution.  The  selection  of  the 
teachers  had  been  of  the  best.  They  had  the  love  and  esteem  of 
the  pupils  and  the  harmony  of  the  school-life  could  not  have 
been  better.  Naturally,  many  little  annoyances  had  arisen  dur- 
ing these  first  years,  but  with  patience  and  perseverance  these 
were  overcome  by  the  able  Principal.  If  advertising  and  good 
reputation  could  accomplish  anything,  the  future  of  the  institu- 
tion looked  very  bright.  The  number  of  applicants  for  admission 
had  been  steadily  increasing,  and  in  view  of  the  fact  that  the 
building  afforded  accommodations  for  a  greater  number  of 
boarders,  these  students  were  gladly  accepted.  The  next  few 
years  will  go  down  in  history  as  the  brightest  for  the  institution 
and  for  the  community  of  Hope. 


*Journal  of  Synod,  1868. 


135 


CHAPTER  III. 

EIGHT  YEARS  OF  PROSPERITY, 
i 868- i 876. 

Third  Year  and  Fifty  Boarders. 

The  first  printed  catalogue  of  the  new  Boarding  School  at 
Hope  was  issued  during  the  third  year  of  the  life  of  the  school. 
It  contains  all  the  usual  information  which  is  looked  for  in  any 
catalogue  of  an  institution.  The  annual  session  or  academic 
year  was  divided,  from  the  very  beginning,  into  three  terms.  The 
first  term  of  the  session  began  September  the  first  and  closed 
December  22.  The  second  term  opened  January  3  and  closed 
March  31.  The  third  term  commenced  April  1  and  closed  June 
29.  Pupils  were  allowed  to  remain  over  the  Christmas  vacation, 
but  a  moderate  charge  was  made  for  those  remaining  during  the 
summer  vacation.  Pupils  were  admitted  at  any  time  during 
either  of  these  three  terms,  payment  being  apportioned  accord- 
ing to  the  time  of  their  entrance  upon  their  work.  This  scheme 
of  dividing  the  school  year  into  three  terms  lasted  until  1870, 
when  new  arrangements  were  made. 

The  charges  for  these  first  years  were  as  follows : 

For  Board.  Washing,  and  Tuition  in  all  English  Branches. 

First  Term  $7S-0O 

Second  Term  $60.00 

Third  Term  $60.00 

Extra  Branches. 

Tuition  on  Piano  (two  lessons  per  week)  per  term  of  three  months. $10.00 


Tuition  on  Piano  (three  lessons  per  week)  $15.00 

Special  Instruction  in  Vocal  Music  (two  lessons  per  week)  $10.00 

Tuition  in  French,  German  or  Latin  $  6.00 

Tuition  in  Drawing,  in  Pencil  and  Crayon;  and  Painting  in  Water 

Colors   $  5-00 

Ornamental  Needlework,  in  Worsted,  Chenille,  etc  $3  °°* 


*As  the  first  term  was  longer  than  the  other  two  the  charges  were  pro- 
portionately more. 


1 36 


Third  Year. 

The  third  year  opened  September  i,  1868,  with  the  customary 
opening  exercises.  Twenty-six  boarders  entered  during  these 
first  days.  All  the  routine  work  of  the  school  life  was  begun  and 
the  year  appeared  to  offer  opportunities  of  unusual  interest  in 
many  ways.  Now  that  the  ill-effects  of  the  Civil  War  were  pass- 
ing, the  outlook  seemed  especially  good  for  this  year  of  work. 

The  scholastic  instruction  during  these  first  years,  according 
to  the  catalogues,  was  as  follows : 

The  arrangement  of  the  pupils  into  classes  is  entirely  distinct 
from  their  distribution  into  room-companies,  being  based  simply 
upon  their  ability  and  proficiency,  as  is  the  case  in  all  other 
Moravian  Boarding  Schools.  The  pupil  attends  that  class  in 
each  particular  branch  of  study  to  which  she  belongs  by  pro- 
ficiency, and  is  advanced  according  to  her  progress  in  each  study 
separately.  The  division  of  the  pupils  into  small  classes  is  an 
essential  feature  of  the  Moravian  system,  making  it  possible  to 
maintain  a  regular  gradation,  and  securing  to  each  pupil  a  large 
amount  of  individual  attention.  No  lesson  exceeds  fifty-five 
minutes  in  duration,  nor  is  the  learner  confined  to  one  spot  for  a 
longer  time. 

In  every  case,  a  thorough  and  systematic  study  of  those 
branches  that  constitute  a  solid  English  education  is  held  to  be 
indispensable.  Without  this  no  permanently  satisfactory  results 
can  be  obtained.  The  Principal  retains  the  power  of  deciding 
which  of  these  studies,  if  any,  may  be  dropped  by  the  student. 

In  connection  with  the  English  studies,  the  following  extra  or 
optional  branches  are  taught : 

(1)  Languages. — The  Latin,  studies  with  special  reference  to 
grammatical  structure  and  its  relation  to  English.  French  and 
German,  taught  very  thoroughly  and  care  taken  to  secure  a 
correct  pronunciation.  In  addition  to  Grammatical  Exercises, 
Compositions  and  Translations,  the  classes  meet  daily  with  their 
teacher  for  the  purpose  of  conversing  in  one  or  the  other  of  the 
two  latter  languages. 

(2)  Music. — Instrumental  and  Vocal,  is  taught  by  thoroughly 
qualified  instructors.  The  "trashy"music  of  the  day  meets  with 
no  favor.  Instead  of  this,  the  study  of  the  great  masters  is  kept 
before  the  pupil  with  a  view  to  the  development  of  a  correct  and 


137 


appreciative  taste.  The  cultivation  of  the  voice  after  the  most 
approved  method,  receives  special  attention. 

(3)  Drawing  of  landscapes,  flowers,  etc.,  in  pencil ;  Painting, 
in  water  colors ;  and  Ornamental  Needlework  of  various  kinds 
are  taught  with  skill  and  taste.* 

Besides  the  regulations  governing  the  life  of  the  pupils  while 
in  attendance  at  the  Seminary,  the  following  general  rules  were 
observed.   We  quote  freely  from  sources  : 

In  dress,  neatness  and  simplicity  will  be  enjoined  upon  all; 
and  no  expensive  or  extravagant  habits  will  be  permitted.  Each 
pupil  should  come  furnished  with  a  goodly  supply  of  seasonable 
clothing,  every  article  plainly  and  indelibly  marked  with  the 
owner's  name  in  full. 

The  Institution  supplies  all  table  linen,  furniture,  bedding,  etc., 
and  the  scholars  are  required  to  bring  with  them  only  table 
napkins,  and  whatever  belongs  to  the  toilet,  such  as  towels,  etc. 
In  the  outfit,  a  pair  of  thick-soled  walking  shoes,  overshoes  and 
umbrella  should  not  be  forgotten. 

The  young  ladies  will  be  required,  as  far  as  possible,  to  keep 
their  own  wardrobes  in  repair  and  will  spend  some  hours  every 
week  in  plain  sewing,  which,  in  case  of  the  younger  pupils,  will 
constitute  a  regular  branch  of  instruction.  Parents  should  fur- 
nish their  daughters  with  some  material,  or  work  that  they  may 
have  the  full  benefit  of  these  hours.  Teachers  take  charge  of  the 
clothing  of  the  younger  pupils. 

No  bills  will  be  contracted  for  pupils.  Money  sufficient  to  pay 
for  articles  required  (such  as  shoes,  clothing,  books,  stationery, 

*The  text-books  used  during  these  years  are  as  follows :  Sanders' 
Speller  and  Readers;  Robinson's  Arithmetic;  Robinson's  Algebra;  Quack- 
enbos'  Grammar;  Quackenbos'  Rhetoric;  Mitchel's  Geographies;  Fitch's 
Physical  Geography;  Quackenbos'  History  of  the  United  States;  Willson's 
Outlines  of  History;  Spalding's  English;  Hitchcock's  Physiology;  Gray's 
Structural  and  Systematic  Botany ;  and  Manual ;  Mattison's  Astronomy ; 
Haven's  Moral  Philosophy;  Alexander's  Evidences  of  Christianity;  In 
Latin :  Bullion's  Grammar  and  Reader.  Ovid.  In  French :  Fasquelle's 
Course ;  Telemaque ;  Lamartines  Voyage  en  Orient,  Corinne.  etc.  In  Ger- 
man :  Sander's  First  Reader,  English  and  German  on  alternate  pages ; 
Stamm's  Lesebuch ;  Eichhorn's  Grammar,  Adler's  Reader,  etc.  Quacken- 
bos' Natural  Philosophy  belonged  to  the  regular  course.  Chemistry,  Ge- 
ology and  Natural  History  were  added  to  the  regular  course  in  1869. — 
Catalogue  of  Hope  Seminary.  1868-69.  Pages  11.  12. 
3 


138 

etc.,)  must  be  left  with  the  Principal.  All  purchases  will  be  made 
by  competent  persons. 

The  correspondence  of  the  pupils  must  pass  through  the  hands 
of  the  Principal  or  his  wife,  and  when  considered  necessary  or 
advisable,  is  subject  to  inspection.  This  regulation  will  never  be 
exercised  so  as  to  interfere  with  free  communication  with  all 
proper  parties.* 

On  December  22,  the  final  musical  and  literary  entertainment 
was  given  immediately  before  the  Christmas  holidays.  From  the 
program  it  appears  that  this  was  much  the  same  as  the  concerts 
which  had  been  given  previously.  Many  of  the  people  from  the 
village  were  present,  and  the  entire  production  was  one  of  those 
rare  treats  which  is  long  remembered  in  the  life  of  a  small  com- 
munity. The  music  represented  selections  from  some  of  the 
masters  of  music,  none  of  the  popular  music  of  the  day  is  to  be 
found  on  the  program.  The  recitations  always  aroused  much 
interest  as  the  scholars  usually  gave  some  in  French  and  German 
with  a  very  fine  pronunciation  of  those  two  foreign  tongues. 
Two  choruses  were  rendered  with  telling  effect,  the  first  from 
"Moses  in  Egypt,"  Rossini,  and  the  second  from  Handel,  "For 
Unto  Us  a  Child  is  Born." 

Several  events  of  interest  happened  during  the  second  term  of 
school  in  1869.  Whenever  a  new  boarder  arrived  there  was 
usually  great  rejoicing  and  perhaps  a  special  meal  in  recognition 
of  the  event.  On  Washington's  Birthday  of  this  year,  a  new 
boarder-j-  arrived,  making  the  total  of  fifty  boarders  now  in  at- 
tendance at  the  Seminary  !  The  event  was  marked  on  the  next 
day  by  a  banquet,  the  main  dish  being  roast  turkey. 

A  second  event  which  touched  the  life  of  the  institution  as 
well  as  the  life  of  the  whole  nation  was  the  inauguration  of 
General  Ulysses  S.  Grant  as  President  of  the  United  States, 
March  4,  1868.  A  very  fine  chicken  dinner  was  served  in 
honor  of  the  occasion  and  formed  one  of  the  happy  incidents 
for  the  scholars  at  the  Seminary.  . 

In  February,  1869,  Principal  Holland  proposed  to  the  Pro- 
vincial Elders'  Conference  that  the  Rev.  Sylvester  Wolle  should 


*Catalogue  of  Hope  Seminary,  1868-1869.  Pages  13,  14. 
tMiss  Louisa  Nauman,  of  Hope,  Indiana. 


139 


come  to  Hope  and  take  charge  of  the  institution  during  the 
absence  of  the  Principal,  who  had  been  chosen  as  a  delegate 
from  the  American  Province  of  the  Moravian  Church  to  the 
General  Synod  held  at  Herrnhut,  Germany,  in  the  late  spring  of 
1869.  The  Provincial  Elders'  Conference  consented  to  this  ar- 
rangement. The  financial  statement  sent  in,  at  this  time,  showed 
a  surplus  of  $1098.32  over  and  above  the  running  expenses  of  the 
institution  at  Hope.  This  was  very  gratifying  to  the  authorities.* 
Another  event  of  importance  which  caused  a  stir  over  the 
entire  United  States  was  the  completion  of  the  first  trans- 
continental railway,  the  Union  Pacific  Railroad.  This  was  noted 
at  the  Seminary,  and  a  special  dinner  was  served  in  honor  of  this 
event. 

On  May  3,  1869,  the  Rev.  F.  R.  Holland  left  Hope  for  New 
York  City  to  take  vessel  for  Bremen,  to  attend  the  General 
Synod  of  the  Moravian  Church,  held  in  Herrnhut,  Germany. 
And  on  June  4,  the  Rev.  Sylvester  Wolle,f  one  of  the  Trustees 
of  the  Seminary,  took  up  the  work  of  the  school  in  the  absence 
of  Principal  Holland. 


*See  Minutes  of  Provincial  Elders'  Conference,  February  9  and  March  2, 
1869. 

tThe  Rev.  Sylvester  Wolle  was  born  in  Nazareth,  Pa.,  March  1,  1816. 
In  1830,  after  finishing  his  early  training  in  Bethlehem,  Pa.,  he  entered 
the  "preparatory  department"  of  the  Theological  Seminary  at  Nazareth. 
After  completing  his  course,  he  taught  at  Nazareth  Hall  Military  Academy 
for  five  years.  He  was  ordained  October  24,  1839,  a  Deacon  of  the  Church 
at  Schoeneck,  Pa.  Mr.  Wolle  served  the  congregation  at  Gnadenhuetten. 
Ohio,  for  ten  years  and  was,  then,  made  Principal  of  the  Young  Ladies' 
Boarding  School  at  Bethlehem,  Pa.  He  attended  the  General  Synod  of 
the  Church  during  a  period  of  a  change  in  the  Church's  polity  and  advo- 
cated the  division  of  the  Church  into  Provinces,  as  did  several  other  dele- 
gates. In  1861  he  was  elected  a  member  of  the  Provincial  Elders'  Confer- 
ence. Again,  in  1873,  he  was  elected  a  third  time  to  this  position.  But, 
owing  to  ill  health,  he  never  took  up  his  third  term  for,  on  August  28,  1873. 
he  died.  His  ministry  was  distinguished  by  strong  faith,  aggressive  zeal 
and  enlarged  views  of  the  mission  of  the  Moravian  Church.  As  a  member 
of  the  Provincial  Board,  he  took  an  active  interest  in  the  Church's  publi- 
cations and,  also,  in  the  Theological  Seminary.  His  interest  in  the  Hope 
Seminary  for  Young  Ladies  was  strong  and  much  of  the  success  of  that 
institution  is  due  to  Mr.  Wolle's  sympathetic  interest.  He  served  as  a 
trustee  of  this  institution  from  1866  to  1873.— The  Moravian,  1873. 


140 

The  close  of  the  school  year  came  on  July  7.  The  musical 
entertainment  was  given  in  the  Church  of  the  village  and  at- 
tracted a  large  crowd  of  visitors.  At  the  west  end  of  the  Church, 
facing  the  audience,  an  elevated  platform  had  been  erected,  upon 
which  sat  about  eighty  pupils  with  their  teachers.  The  galleries 
at  either  end  were  artistically  decorated  with  beautiful  paintings 
and  drawings.  Elegant  specimens  of  needlework  were,  also,  in 
evidence.  Flowers  graced  "the  pulpit  and  the  entire  edifice  was 
tastefully  decorated  by  the  students.  The  description  of  this 
musical  entertainment  is  especially  interesting,  because  it  was 
given  by  a  stranger  and  is  therefore  worth  mentioning  for  it 
shows  from  an  impartial  view-point  an  estimate  of  the  success 
of  the  institution.  The  feeling  was  strong  that  the  success  of 
the  youthful  ins<titution  was  assured  beyond  a  shadow  of  doubt, 
and  this  feeling  was  confirmed  by  the  excellence  of  all  the  parts 
of  the  entertainment,  vocal,  instrumental,  and  rhetorical.  Every- 
thing gave  evidence  of  thorough  training  and  faithfulness  and 
painstaking  care  on  the  part  of  the  Principal  and  his  able  corps 
of  teachers.  In  consequence  of  the  absence  of  Principal  Holland, 
the  Rev.  Sylvester  Wolle  presided.  Pastor  Lennert  opened  the 
entertainment  with  a  brief  devotional  period,  after  which  there 
was  rendered  one  of  the  finest  entertainments  which  the  Semi- 
nary had  ever  given.  All  of  the  selections  showed  that  no  time 
had  been  spared  in  the  work  of  preparation,  and  this  was  re- 
marked by  the  impartial  observer.  The  Rev.  Sylvester  Wolle 
closed  the  program  with  some  pertinent  remarks  concerning  the 
success  of  this  entertainment  and  the  work  of  the  school  and 
gave  the  students  a  loving  message  from  the  absent  Principal, 
after  which  the  singing  of  the  hymn,  "Sing  Hallelujah,  Praise  the 
Lord,"  closed  the  exercises  of  the  third  successive  year  of  the 
institution.* 

The  Rev.  F.  R.  Holland  reached  home  from  Europe  on  the 
evening  of  August  31.  The  same  evening  a  number  of  teachers 
and  students  arrived  for  the  re-opening  of  the  Seminary.  On 
September  1,  the  school  opened  for  the  fourth  year  of  its 
existence  with  appropriate  exercises.  Everything  bade  fair  for 
another  successful  year  of  work. 


*The  Moravian,  1869,  page  110. 


141 


Fourth  Year,  1869- 1870. 
September  witnessed  several  changes.  The  Provincial  Elders' 
Conference  granted  Principal  Holland  the  permission  to  ex- 
change the  eighty-acre  farm  belonging  to  the  Hope  Seminary 
for  a  house  and  two  lots,  and  in  addition,  $1400  was  received  for 
this  farm.  The  Provincial  Elders'  Conference  fixed  the  interest 
on  the  capital  debt  of  the  Seminary  at  four  per  cent.  On  Sep- 
tember 26,  Mr.  Berthold  Moencke  came  to  Hope  to  serve  as 
Seminary  gardener.  He  served  the  institution  long  and  well, 
and  his  memory  will  be  revered  not  only  by  the  students  but  also 
by  the  townspeople. 

The  customary  musical  entertainment  was  given  immediately 
before  the  Christmas  recess.  It  was  composed  of  the  usual 
type  of  music  and  recitations  and  was  very  well  attended.  In  the 
Seminary  Chapel  there  was  also  on  exhibition  a  Christmas 
"Putz,"  or  decoration  representing  the  scenes  of  the  Nativity. 
It  was  visited  by  many  of  the  people  of  the  village  and  aroused 
their  interest,  for  it  was  the  largest  decoration  of  its  kind  in  the 
history  of  the  town. 

The  accounts  of  the  year  showed  a  surplus  of  $48.80.  In  June 
of  1870,  Principal  Holland  visited  the  Provincial  Board  and 
mentioned  the  fact  that  he  would  lose  two  of  his  best  teachers 
this  year.  He  had  prospects  for  supplying  their  places,  and 
asked  permission  of  the  Provincial  Elders'  Conferenrce  to  secure 
a  professor  of  music.   They  granted  his  permission  at  once. 

On  March  1,  1870,  the  teachers  and  pupils  of  the  Seminary 
gave  a  concert  in  order  to  reimburse  the  Library  Fund.  The 
concert  was  a  success  and  a  neat  sum  was  realized. 

During  the  entire  year  there  had  been  in  attendance  at  the 
Seminary  one  hundred  and  two  boarders,  day-pupils  and 
teachers.  The  school  year  ended  with  an  attendance  of  thirty- 
nine  boarders,  sixteen  day-pupils  and  seven  teachers,  making  a 
total  of  sixty-two. 

At  the  Synod  of  the  Moravian  Church  held  at  York,  Pa.,  May 
25  to  June  2,  the  following  report  was  tendered  by  the  Principal 
of  the  Hope  Seminary  : 

"The  Boarding  School  at  Hope,  Indiana,  the  youngest  of  our 
educational  institutions,  is  growing  stronger  from  year  to  year, 
and  it  will  not  be  many  years,  we  trust,  before  it  can  become  a 


142 


source  of  profit  to  the  Church.  The  number  of  boarders  in  at- 
tendance when  the  last  Provincial  Synod  met  was  forty-one ;  at 
the  close  of  the  last  annual  session  there  were  fifty-three 
boarders  in  attendance,  the  highest  number  at  any  time  having 
been  fifty-seven.  The  pecuniary  affairs  of  the  institution  have 
continued  to  be  a  source  of  anxiety  to  the  Principal ;  and  it  is 
evident  that  if  the  school  is  to  prosper  and  maintain  its  proper 
rank  among  similar  institutions  of  our  Church,  as  well  as  of 
other  Churches,  it  will  require  all  or  nearly  all  the  income  it  can 
be  expected  to  realize  for  several  years  to  come.  The  Principal 
is  of  the  opinion  that  when  the  number  of  scholars  shall  have 
increased  to  a  steady  attendance  throughout  the  year  of  at  least 
sixty,  then,  provided  present  prices  can  be  kept  up,  the  institu- 
tion will  be  able  to  pay  six  per  cent,  on  the  investment. 

"The  difficulty  and  expense  of  procuring  properly  qualified 
teachers  will  be  felt  with  peculiar  force  by  this  school  for  some 
years  to  come ;  and  our  experience  has  been  a  mixed  one."  The 
Principal  then  offers  a  suggestion  which  is  of  much  moment  to 
the  interests  of  all  our  schools.  We  submit  it.  "The  subject  of 
training  teachers,  of  instructing  candidates  in  the  theory  and 
practice  of  teaching,  might  well  occupy  the  attention  of  the 
Church  ;  for  it  is  certain  that  we  need  a  higher  grade  of  qualifica- 
tion than  is  easily  found  to  be  among  those  that  apply."* 

The  program  for  the  closing  concert  and  entertainment  given 
June  29,  1870,  bears  evidence  of  the  thorough  work  and  training 
which  characterized  the  school  from  the  beginning.  The  selec- 
tions include  numbers  from  the  following  composers :  Schu- 
mann, Mendelssohn,  Bertini,  Bellini,  Krug,  Rosellen,  Weber, 
Mozart,  Schubert,  and  Rossini.  Many  out-of-town  visitors  were 
in  attendance  and  remarked  on  the  excellence  of  the  lengthy 
program.  Samples  of  the  needlework  and  the  paintings  and  the 
arts  department  were  on  exhibition.  The  majority  of  the 
scholars  left  for  the  summer,  only  a  few  remaining  at  the  school 
over  the  vacation  period.  Three  of  the  best  teachers,  also,  left 
this  year,  never  to  return. 

During  the  summer,  the  Pastor  of  the  Moravian  Congregation 
in  Hope  received  and  accepted  an  appointment  to  the  church  at 


'See  Journal  of  Synod  for  1870 — pages  17,  18. 


143 


New  Dorp,  Staten  Island,  New  York.  The  Rev.  L.  R.  Huebener 
succeeded  the  Rev.  W.  L.  Lennert  and  took  charge  at  Hope  in 
September,  1870. 

Fifth  Year,  1870-1871. 

The  date  for  opening  saw  a  goodly  number  of  students  en- 
rolled in  the  Seminary.  Appropriate  services  began  the  fifth 
session  of  the  institution.  The  reports  show  that  during  the 
year  of  1870  a  total  of  one  hundred  and  nineteen  teachers  and 
pupils  were  in  attendance  at  the  school.* 

Principal  Holland  reported  an  unusual  amount  of  sickness  in 
the  institution  during  the  autumn  months.  Mrs.  Holland  was 
taken  from  her  duties  by  a  severe  case  of  fever,  from  which  she, 
subsequently,  recovered.  Many  of  the  students  were  confined 
with  measles,  but  no  serious  consequences  ensued.  The  burning 
of  the  Woolen  Factory  caused  a  great  amount  of  excitement 
both  in  the  village  and  in  the  institution.  The  usual  closing 
entertainment  of  the  school,  before  the  holidays,  was  given,  with 
marked  interest  on  the  part  of  the  community  and  the  visitors 
from  a  distance. 

Nothing  of  striking  importance  happened  during  the  winter 
of  1870,  with  the  exception  of  the  severe  cases  of  sickness,  which 
were  the  general  complaint  throughout  the  entire  community. 
The  profits  of  the  school  for  this  year  amounted  to  $788.31. 
This  was  a  considerable  increase  over  the  report  of  the  pre- 
ceding year. 

During  the  month  of  May  an  important  event  in  the  life  of  the 
institution  was  signalized  when  the  eldest  daughter  of  the 
Principal,  Miss  Mary  Holland,  was  united  in  the  bonds  of 
matrimony  with  the  Rev.  William  Henry  Rice,  a  successful 
minister  of  the  Moravian  Church.  The  Rev.  F.  R.  Holland  per- 
formed the  ceremony.  Miss  Holland  had  been  a  faithful  teacher 
in  the  Seminary  during  the  first  years  of  its  existence  and  had 
helped  in  the  care  of  the  domestic  work  and  supervision  of  the 
culinary  department  and  had  aided,  also,  in  the  teaching  of  vocal 
music  and  the  ornamental  needlework  of  the  school. 

The  summer  "entertainment"  of  1871  closed  another  session 


*Sec  Hope  Congregational  Diary  for  1870. 


144 


of  the  Seminary — a  musical  concert  and  display  of  fancy  and 
ornamental  needlework  together  with  the  exhibit  of  paintings 
and  drawings  from  the  hands  of  the  students.  The  art  depart- 
ment of  the  school  had  done  some  excellent  work  and  this  was 
always  appreciated  by  the  visitors  and  the  townspeople.  The 
church  was  beautifully  decorated  for  the  occasion.  A  large 
audience  listened  to  the  well-rendered  musical  and  literary  pro- 
gram, which  lasted  over  twd  hours  and  a  half.  It  might  be 
mentioned  here  that  some  of  the  gentlemen  of  the  village  usually 
helped  the  students  with  the  concerts,  especially  with  the  or- 
chestra work.  There  was  much  musical  talent  in  the  town,  and 
it  was  thus  used  to  good  advantage  by  the  teachers  of  the  Semi- 
nary. This  added  to  the  reputation  of  the  community  and  at- 
tracted many  people  to  settle  in  Hope  who  might  otherwise  not 
have  done  so.  It  gave  the  village  musical  advantages  which  any 
city  would  have  prized.  The  talent  was  far  above  the  average  in 
every  particular.  The  program  of  this  spring  concert  had  an 
unusual  number  of  selections — thirty-four  are  counted  on  the 
program.  This  closed  another  year  of  success  and  prosperity 
with  the  highest  hopes  for  the  succeeding  year.  The  Principal 
was  optimistic  and  always  ready  to  do  all  in  his  power  to  secure 
new  students  and  to  advertise  the  merits  of  this  growing  institu- 
tion. 

In  the  late  summer  of  1871,  Principal  Holland  requested  an 
advance  of  money  to  secure  a  music  professor  from  Herrnhut, 
Germany.  The  request  was  granted.  But  the  Board  urged  this 
new  institution  to  use  every  moderation  in  the  matter  of  dis- 
bursing its  monies. 

Sixth  Year,  1871-1872. 

September  again  saw  the  opening  of  the  Seminary  to  students. 
The  exercises  were  attended  by  visitors  and  the  village  people. 
Several  students  were  lost  to  the  school  by  the  suspension  of  a 
banking  establishment  in  Columbus,  Indiana.  Financial  con- 
ditions were  at  a  very  low  ebb  at  this  time,  and  the  Provincial 
Board  agreed  to  drop  one  year's  interest  due  the  Sustentation 
Fund  by  the  Hope  Seminary,  provided  F.  R.  Holland  would  be 
willing  to  reduce  his  account  current  to  three  thousand  dollars. 
In  October  the  number  of  scholars  increased  to  thirty-seven 


145 


with  good  prospects  for  more  students  within  a  few  weeks.  In 
December,  the  Principal  wrote  to  the  Provincial  Elders'  Con- 
ference stating  that  internal  conditions  were  never  more  pleasing. 
An  excellent  spirit  prevailed  among  teachers  and  students.  But 
in  regard  to  its  financial  prospects,  the  Principal  often  felt  per- 
plexed and  sometimes  decidedly  low-spirited.  The  school  had  at 
this  time  but  forty  boarders,  with  no  reliable  applications  on 
hand. 

At  the  close  of  the  first  term  before  Christmas,  1871,  there 
were  forty-three  boarders,  fifteen  day-scholars  and  eight  teachers 
in  the  Seminary.  There  is  no  program  extant  of  the  musical 
entertainment  given  immediately  before  the  holidays,  but  men- 
tion has  been  made  of  numerous  other  musical  events  of  the 
school  and  this  one  was  presumably  similar  in  character  to  the 
former  well-rendered  programs.  Written  programs  for  these 
mid-winter  concerts  were  used  during  the  remainder  of  the  life 
of  the  Seminary. 

The  financial  statement  turned  into  the  Provincial  office  for 
the  year  showed  a  deficit  of  over  nine  hundred  dollars.  This  was 
largely  due  to  the  small  number  of  boarders  and  the  increased 
cost  of  the  teaching  force  and  general  expenses.  However,  the 
internal  condition  of  the  school  was  beyond  the  highest  hopes  of 
the  authorities  and  an  optimistic  spirit  characterizes  the  letters 
of  Principal  Holland  to  the  Provincial  Board. 

The  sixth  year  closed  with  a  musical  and  literary  program 
which  was  up  to  the  usual  high  standard  in  every  way.  The 
chorus  work  deserves  special  mention.  It  consisted  of  three 
difficult  selections,  "Kyrie,  Eleison,"  from  the  Mass  in  C  Major, 
by  Beethoven ;  "Oberon,"  by  Weber,  and  "Great  is  the  Lord," 
by  Mozart.  All  of  the  music  on  the  program  is  of  superior 
quality,  and  the  recitation  work  shows  discriminating  selection 
and  extreme  good  taste. 

The  Rev.  Sylvester  Wolle,  one  of  the  Trustees,  visited  the  in- 
stitution during  the  month  of  July,  1872.  He  reported  to  the 
Provincial  Elders'  Conference,  "the  internal  conditions  of  the 
school  during  the  past  year  have  been  excellent  in  every  respect, 
but  the  institution  has  financially  gone  behind."* 


:See  Minutes  of  Provincial  Elders'  Conference  for  July  11.  1872. 


146 


Seventh  Session,  1872-1873. 
Nothing  striking  is  noted  in  connection  with  the  re-opening 
in  the  seventh  year  of  the  life  of  the  institution.  Principal  Hol- 
land reported  to  the  Provincial  Board  that  the  school  opened 
with  only  thirty-six  boarders.  Effort  was  made  to  save  some 
money  in  the  matter  of  servants'  wages.  In  consequence  of  a 
very  good  harvest  this  year,  the  outlay  for  bread  and  general 
supplies  would  be  much  less.  The  Principal  states  that  "if  some 
contingent  resources  can  not  be  found  or  the  number  of  board- 
ing scholars  increased  to  about  sixty,  the  question  will  present 
itself  next  summer,  'How  is  the  school  to  be  carried  on  in  the 
future  ?'  ".*  * 

We  see  from  the  catalogue  for  this  session  that  the  equipment 
of  the  school  had  been  increased  considerably.  The  catalogue 
included  among  other  statements : 

"Library  and  Apparatus. 

"The  Library  of  the  Seminary  contains  about  five  hundred  volumes  in- 
cluding some  valuable  works  of  reference,  such  as  Appleton's  Cyclopedia, 
etc.,  and  is  made  use  of  by  the  students  without  charge. 

"Apparatus. — A  good  set  of  philosophical  and  chemical  apparatus  has  been 
procured  and  will  receive  new  additions  as  they  are  needed. 

"Cabinets. — The  extensive  herbarium  and  cabinet  of  shells,  belonging  to 
the  Principal,  are  freely  used  for  purposes  of  illustration.  A  cabinet  of 
minerals  and  fossils  has  been  commenced." 

Some  slight  change  is  to  be  noted  in  the  cost  of  tuition  during 
this  year,  -j-  Per  term  of  five  months  the  charge  was  ninety  dol- 
lars. In  addition,  the  cost  of  music  lessons,  either  from  lady 
teachers  or  the  professor  of  music,  were  considerably  altered. 
Two  lessons  per  week  from  a  lady  teacher  amounted  to  $20.00 
for  a  term  of  five  months.  Two  lessons  a  week  from  the  pro- 
fessor cost  twenty-five  dollars  for  the  same  period. 

It  will  be  noted  here  that  the  professor  of  music,  Professor 
F.  A.  Albrecht,  had  arrived  from  Herrnhut,  Germany.  He  was 
a  very  talented  musician  and  had  studied  in  numerous  European 
conservatories  under  world-famous  masters.   With  this  ripe  ex- 


*See  Minutes  of  Provincial  Elders'  Conference  for  November  5,  1872. 
tThe  length  of  terms  had  been  changed  in  1871  to  five  months,  two 
terms  for  the  year. 


147 


perience,  he  took  charge  of  the  musical  work  at  the  Seminary 
and  raised  its  standard,  which  even  before  this  had  been  excep- 
tionally fine. 

Mention  should,  also,  be  made  of  the  opportunity  for  physical 
exercise  for  the  scholars  of  the  Seminary.  The  best  form  of 
exercise  was  found  to  be  that  of  taking  walks  on  all  afternoons 
from  Monday  until  Friday,  at  four  o'clock.  On  rainy  days  exer- 
cise was  taken  out  on  the  rear  porch  of  the  school  building, 
which  was  very  commodius,  and  in  the  halls,  which  were  very 
spacious.  The  walks  were  usually  directed  to  the  Church  woods, 
later  known  as  "Spring  Woods,"  immediately  west  of  the 
Church.  In  the  spring  the  wild  flowers  attracted  the  students 
and  made  the  walks  interesting  and  instructive.  This  patch  of 
woods  was  filled  each  spring  with  wild  flowers.  They  were  able 
to  find  spring-beauties — "the  first  harbinger  of  spring" — the 
snow-drop,  and  the  sweet-scented  blue  violet,  white  violet,  the 
yellow  dog-tooth  violet,  the  jack-in-the-pulpit,  and  May  apples. 
In  the  autumn,  particularly  on  Saturday  afternoons,  long  ex- 
cursions were  taken  to  the  woods.  There  were  magnificent 
stretches  of  wood-lands  north  and  south  of  Hope.  The  woods 
to  the  south  were  especially  rich  in  "finds."  The  young  ladies 
secured  pawpaws,  beechnuts,  immense  hickory-nuts,  butter- 
nuts, walnuts,  chestnuts,  black  haws,  dogwood  berries  and 
autumn  leaves  in  bright  red  and  yellow  tints.  Sometimes  the 
walks  extended  to  the  railway  station  at  St.  Louis  Crossing, 
some  five  miles  distant,  and  the  farmers  would  supply  the 
hungry  girls  with  large,  delicious,  juicy  apples  from  their 
orchards.  The  beechnut  trees  were  an  especial  delight  to  the 
younger  girls,  for  they  made  fine  "swings"  when  situated  on  a 
gentle  slope.  Thus  they  built  up  their  physical  powers  and  the 
memories  of  those  school  days,  when  teachers  took  the  girls  on 
long  and  interesting  walks,  have  never  been  erased  from  their 
minds.  They  stand  a  lasting  tribute  to  the  social  life  of  the  in- 
stitution. 

The  Christmas  holiday  musical  concert  was  given  as  usual 
and  was  well  attended,  and  a  great  amount  of  interest  was  shown 
in  the  program. 

In  March,  Principal  Holland  sent  in  the  financial  statement 
for  the  preceding  year.   It  showed  a  deficit  of  over  nine  hundred 


148 


dollars.  But  several  new  scholars  were  expected  and  the 
teachers  were  doing  excellent  work. 

The  report  offered  the  Provincial  Synod  which  convened  at 
Lititz,  Pennsylvania,  June  4  to  11,  1873,  is  significant.  We  quote 
in  full : 

"Hope  Female  Seminary  continues  to  be  an  object  of  much 
solicitude  on  account  of  the  financial  difficulty  with  which  it  has 
to  contend,  and  to  overcome  which  the  efforts  of  the  faithful  and 
persevering  Principal,  Brother  F.  R.  Holland,  with  all  the  as- 
sistance which  your  Board,  as  custodians  of  the  Sustentation 
Fund,  is  felt  in  giving,  have,  up  to  the  present  time,  proved 
unavailing.  A  thorough  examination  into  the  finances  of  this 
institution  is  therefore  invited,  in  the  hope  that  you  may  be  able 
to  advise  such  measures  as  will  sooner  or  later  bring  relief.  In 
the  latest  report  received  from  Brother  Holland,  about  the 
middle  of  April  last,  he  writes  as  follows  concerning  the  internal 
and  external  affairs  of  the  institution :  'Since  the  last  Synod  the 
number  of  boarding  pupils  has  been  variable,  having  ranged 
from  about  forty  to  sixty.  At  present  it  is  fifty-one.  The  num- 
ber of  day-scholars  has  been  from  fifteen  to  twenty.  During  the 
six  years  and  a  half  that  this  school  has  been  in  operation,  over 
three  hundred  pupils  have  been  enrolled.  They  have  come  from 
ten  States  of  the  Union, — from  Michigan  to  Louisiana  and  from 
Ohio  to  Missouri.  The  good  reputation  of  the  school  seems  to 
be  extending  by  degrees.  This  is  due  in  large  measure  to  the 
faithful  and  conscientious  labors  of  the  teachers.  All  of  those 
employed  during  the  present  year,  with  one  exception,  were 
educated  in  the  institution  in  which  they  are  now  ably  serving. 
We  are  not  without  cheering  evidence  that  the  principal  object 
for  which  our  educational  institutions  have  been  established, 
namely,  to  aid  in  building  up  the  Kingdom  of  Christ,  has  been 
promoted.  From  year  to  year  some  of  our  pupils  have  given 
themselves  to  Jesus  and  have  professed  a  justifying  faith  in 
Him.  The  financial  condition  of  the  Seminary  is  not  such  as 
would  justify  the  expectation  that  this  institution  can  be  relied 
on  as  a  direct  source  of  income  to  the  Sustentation  Fund  for 
many  years  to  come.  This  expectation,  if  ever  entertained, 
must  have  rested  upon  a  want  of  knowledge  of  the  constantly 
recurring  demands  on  the  earnings  of  a  school  that  was  com- 


149 


menced  without  a  cent  of  "working  capital"  and  that  needs  all 
and  more  than  it  can  earn  in  order  to  make  needed  extensions 
and  improvements.  It  is  not  too  much  to  say  that  all  the  reason- 
able expectations  that  are  entertained  with  regard  to  this  school 
have  been  realized  and  that  its  future  usefulness  and  success  are 
by  no  means  doubtful  or  uncertain,  provided  a  just  and  liberal 
course  is  pursued  toward  it,  so  that  it  may  before  long  be  re- 
lieved of  its  pecuniary  difficulties  which  hinder  its  more  extended 
usefulness.'  "* 

At  the  same  Synod,  at  which  this  full  report  of  the  work  of  the 
Seminary  at  Hope  had  been  rendered,  it  was  urged  that  all  the 
educational  institutions  of  the  Province  should  be  incorporated. 
This,  as  far  as  the  sources  show,  was  never  accomplished  in  the 
case  of  the  Hope  Seminary. 

The  Rev.  L.  R.  Huebener  was  called  to  Gnadenhuetten,  Ohio, 
May  26,  1873,  and  the  next  pastor  of  the  Hope  Congregation 
was  the  Rev.  E.  J.  Regennas.  He  arrived  to  take  charge  late  in 
September,  1873. 

Eighth  Session,  1873-1874. 

The  eighth  session  of  the  school  began  with  an  enrollment  of 
forty-five  boarding  students,  and,  in  a  letter  dated  September  23, 
Principal  Holland  informed  the  Provincial  Elders'  Conference, 
"The  class  of  patronage  the  school  is  beginning  to  have,  more 
generally  than  at  first  leads  to  the  hope  that  we  are  over  the 
worst  and  that  in  the  future  there  will  be  more  scholars  coming 
from  a  distance."  In  October,  Mr.  Holland  wrote  that  there 
were  now  fifty-one  boarders  in  attendance. 

A  successor  was  chosen  to  fill  the  vacancy  in  the  membership 
of  the  Provincial  Board  caused  by  the  death  of  the  Rev.  Sylvester 
Wolle  on  August  28.  This  was  done  on  November  17,  1873. 
The  Rev.  Francis  R.  Holland  was  elected  and  accepted  the  office 
to  which  he  had  been  chosen,  but.  in  order  that  the  Female 
Seminary  at  Hope  might  not  suffer  detriment  and  to  lessen  the 
expenses  of  the  Sustentation  Fund  as  also  to  test  the  practica- 
bility of  accomplishing  all  that  is  required  of  an  executive  board 
having  one  of  its  members  separated  by  a  distance  of  nearly  nine 


*Journal  of  Synod  for  1873,  page  21. 


hundred  miles  from  the  other  two,  Principal  Holland  remained 
at  Hope  while  the  other  two  members  lived  at  Bethlehem,  Penn- 
sylvania. Thus  the  Principal  became  also  a  trustee  of  the  Hope 
Seminary. 

As  usual,  an  entertainment  was  given  at  the  close  of  the  first 
semester  of  the  school  year.  The  professor  of  music  took  charge 
of  all  renditions.  The  affair  was  well  attended  and  pleased  the 
visitors  and  students  very  much.  The  reputation  of  the  Semi- 
nary was  growing  in  the  line  of  musical  ability,  and  for 
thoroughness  of  training  no  school  in  the  Middle  West  was 
better  equipped. 

In  January,  1874,  the  special  season  of  religious  awakening  is 
to  be  noted  in  connection  with  the  Church  of  the  village.  The 
pastor  noted  a  deep  interest  during  the  week  of  prayer,  immedi- 
ately after  the  opening  of  the  new  year.  Not  knowing  who  was 
affected  by  it,  he  asked  simply  at  the  close  of  a  meeting  that  if 
any  desired  the  prayers  of  God's  people  they  should  rise.  The 
first  to  manifest  a  desire  was  a  Seminary  student.  Another 
Seminary  student  followed  and  then  three  other  people.  The 
following  evening  nine  others  rose,  with  the  same  desire  ex- 
pressed. The  meetings  that  followed  saw  about  forty  people, 
mostly  Seminary  pupils,  come  forward  for  spiritual  help.  Owing 
to  the  religious  fervor  among  the  Seminary  students,  it  was 
deemed  wise  for  Principal  Holland  to  hold  special  services  in  the 
school  chapel.  Late  in  January,  the  Rev.  Holland  baptized  the 
first  Seminary  student  who  had  found  peace  in  the  love  of  the 
Saviour.  The  Church  was  crowded.  At  a  later  service  held  in 
the  Church,  sixty-five  people  came  forward.  This  was  made 
mention  of  in  a  letter  to  the  Provincial  Elders'  Conference  by 
the  Rev.  Holland  under  date  of  February  3.*  From  the  same 
record  we  learn  that  at  these  special  services  one  hundred  and 
fifty  persons  were  "hopefully  converted"  and  that  the  Moravian 
Church  would  receive  about  fifty  or  sixty  members.  On  Palm 
Sunday,  1874,  sixty-one  persons  were  baptized  or  confirmed  in 
the  congregation.  This  has  been  spoken  of  as  one  of  the  finest 
influences  of  the  Seminary  among  its  students.   Blessings  of  the 


*See  Minutes  of  Provincial  Elders'  Conference  for  1874. 


i5i 

Lord  were  certainly  attending  the  efforts  put  forth  by  faithful 
laborers. 

The  financial  statement  from  the  Hope  Seminary  was  very 
gratifying  to  the  authorities.  It  was  sent  in  during  March.  It 
showed  a  surplus  of  $1296.33.  In  order  to  enable  the  Principal 
to  pay  off  some  indebtedness  of  that  institution,  the  following 
resolution  was  adopted  :  "That  the  Principal  of  the  Bethlehem 
Female  Seminary  is  authorized  to  procure  the  loan  of  money  for 
the  Hope  Boarding  School,  provided  always  that  arrangements 
satisfactory  to  the  Provincial  Elders'  Conference  can  be  made."* 

The  school  closed  for  the  summer  on  June  24.  A  musical  and 
literary  concert  was  given  on  that  date,  at  which  there  were 
many  visitors  from  a  distance.  This  was  of  the  usual  excellent 
quality,  and  the  program  shows  a  decided  improvement  over 
some  of  the  former  efforts.  At  this  concert  several  gentlemen 
from  the  village  and  Professor  Albrecht  aided  in  several  selec- 
tions. The  chorus  work  was  well  rendered  under  the  competent 
leadership  of  Professor  Albrecht.  At  these  exercises,  also,  the 
valedictory  was  given  and  the  presentation  of  diplomas  had  its 
place  on  the  program.  Diplomas  were  handed  to  the  nine 
members  of  the  senior  class  who  had  creditably  completed  the 
course  of  study  and  passed  the  examinations.  The  essays  which 
were  read  by  several  scholars  were  very  good  and  were  highly 
appreciated  by  the  delighted  audience. -j- 

August  1  saw  the  laying  of  the  corner-stone  of  the  new 
Church  edifice  at  Hope.  Appropriate  ceremonies  marked  the 
occasion.  Among  the  numerous  articles  placed  in  the  corner- 
stone was  a  catalogue  for  the  current  year  of  the  Young  Ladies' 
Seminary  at  Hope. 

Ninth  Session,  1874-1875. 
Nothing  of  particular  note  is  to  be  found  in  the  sources  con- 
cerning the  opening  in  September,  1874.  The  school  opened 
with  about  the  usual  number  of  scholars,  and  before  the  year  had 
ended  there  were  seventy-five  young  ladies  in  attendance,  from 
twelve  States  and  Territories.  The  Christmas  holidays  saw  the 
completion  of  the  first  term  with  a  musical  entertainment,  given 


*See  Minutes  of  Provincial  Elders'  Conference  for  March  13,  1874. 
tSee  Moravian,  1874,  page  110. 


152 


under  the  direction  of  Professor  Albrecht.  The  Principal  always 
spoke  of  the  Professor  of  music  as  "a  Christian  gentleman"  and 
he  proved  himself  such  on  all  occasions.  The  character  of  the 
music  was  both  secular  and  sacred  at  all  concerts,  and  this  added 
to  the  interest  of  the  entertainment.  The  tuition  for  a  five- 
month  period  had  been  raised  to  one  hundred  dollars,  to  keep  up 
with  the  rise  in  prices  along  various  lines. 

In  March,  1875,  Principal  Holland  presented  the  financial 
statement  of  the  Seminary,  which  showed  a  balance  over  and 
above  all  expenses  of  $426.86.  This  was  very  encouraging  to 
the  Provincial  Elders'  Conference  and  showed  that  the  school 
was  not  losing  ground  but  was  becoming  increasingly  efficient 
in  all  its  departments.  The  spirit  had  been  optimistic  all  along, 
and  there  was  ground  for  further  hope  and  there  were  large  op- 
portunities for  growth. 

On  June  1,  the  Hope  Church,  which  had  recently  been  finished, 
was  dedicated  by  the  Rev.  Robert  de  Schweinitz.  This  marked 
a  new  step  in  the  progress  of  the  village  and  the  life  of  the  Semi- 
nary. The  Seminary  scholars  worshipped  in  this  edifice,  always 
marching  to  and  from  the  Church  together  with  their  teachers 
and  in  orderly  room-companies.  The  Church  was  a  handsome 
brick  structure  holding  about  eight  hundred  people.  This  was 
built  in  order  to  meet  the  needs  of  the  growing  congregation, 
and  to  accommodate  the  large  congregations  which  were  at- 
tending the  services  at  this  time. 

The  year  closed  with  a  musical  entertainment,  given  June  30, 
1875.  The  program  shows  many  well  chosen  selections,  and  one 
point  of  interest  is  the  fact  that  a  composition  of  Professor 
Albrecht  was  presented,  entitled,  "A  Lullaby."  Thus  closed  the 
ninth  year  of  this  institution,  which  had  grown  in  direct  propor- 
tion to  the  faithfulness  of  the  Principal,  and  the  teachers.  Ad- 
ditional equipment  had  been  added  from  year  to  year. 

Tenth  Year,  Decennial  Celebration  and  Reunion,  1876. 
The  tenth  annual  session  of  the  Hope  Seminary  began  Sep- 
tember 1,  with  about  the  usual  enrollment  of  scholars,  many  of 
the  older  ones  returning  while  the  number  of  new  ones  was  not 
so  large.  "It  is  gratifying  to  note,"  states  Principal  Holland,  in 
The  Moravian  for  September  21,  1875,  "that  the  school  is  gradu- 


153 


ally  acquiring  more  than  a  mere  local  reputation.  During  this 
year  and  last  we  have  had  pupils  even  from  New  York  and 
Pennsylvania  as  well  as  from  Ohio,  Michigan,  Wisconsin,  Iowa, 
Illinois,  Arkansas,  Tennessee  and  other  States.  It  is  to  be  per- 
ceived that  the  number  of  our  friends  is  increasing  and  we  trust 
the  day  is  not  far  distant  when  it  will  be  absolutely  necessary  to 
enlarge  our  building  and  provide  for  a  much  larger  number  of 
students." 

The  musical  entertainment,  which  had  been  given  annually 
immediately  before  the  holiday  season,  was  again  conducted 
under  the  direction  of  Professor  Albrecht.  It  was  a  decided 
success  in  every  particular  and  bore  evidence  of  the  fact  that  the 
musical  and  literary  training  of  the  scholars  had  been  skillfully 
and  thoroughly  accomplished. 

Principal  F.  R.  Holland  presented  the  financial  statement  of 
the  Hope  Boarding  School  for  the  year  1875  to  the  Executive 
Board  on  March  14,  1876.  This  showed  a  surplus  over  and 
above  the  regular  expenses  of  the  school  of  $236.27.  Thus  we 
see  that  receipts  were  just  about  meeting  the  expenses  of  the 
growing  institution. 

A  Decade  of  Prosperity. 
June,  1876,  not  only  completed  the  Centennial  year  of  Ameri- 
can Independence  but  also  the  Decennial  year  of  the  Hope 
Seminary.  The  reunion  of  the  Hope  Seminary  teachers  and 
pupils  was  held  June  21-22,  and  a  more  interesting  and  delight- 
ful occasion  could  hardly  be  imagined.  On  the  evening  of  the 
twentieth,  quite  a  number  of  former  pupils  arrived  and  most 
joyous  and  affectionate  was  the  meeting  between  these  and  the 
good  Principal  and  his  wife.  As  many  of  them  had  acquaint- 
ances among  the  scholars  then  residing  in  the  Seminary,  these, 
too,  came  to  welcome  them  and  the  halls  soon  resounded  with 
the  music  of  happy  young  voices.  Beds  having  been  put  in 
class-rooms  and  other  available  spaces,  sufficient  accommo- 
dations were  provided  in  the  Seminary  for  the  alumnae.  The 
weather  for  several  days  had  been  unpleasantly  cool  and 
showery,  but  the  morning  of  the  twenty-first  dawned  clear  and 
bright,  as  though  Nature  herself  smiled  upon  the  festive  oc- 
casion. Many  more  former  scholars  arrived  during  the  morn- 
4 


154 


ing,  among  them  were  some  who  were  present  when  the  school 
was  opened  ten  years  before.  At  ten  o'clock  in  the  forenoon  a 
long  procession  made  its  way  from  the  Seminary  to  the  new 
Church,  where  the  exercises  for  the  day  were  opened  by  the 
singing  of  a  hymn  of  joyful  praise  and  thanksgiving.  Then  fol- 
lowed a  prayer  by  the  Rev.  E.  J.  Regennas  and  an  address  by  the 
Principal,  F.  R.  Holland,  in  which,  after  stating  the  object  of 
the  meeting  and  extending  a  most  cordial  welcome  to  all 
present,  the  speaker  gave  a  brief  account  of  the  opening  of  the 
institution  on  November  19,  1866,  and  dwelt,  at  length,  on  the 
mercy  and  goodness  of  the  Lord,  who  had  watched  over  and 
protected  all  its  inmates  so  that,  although  during  these  ten  years 
four  hundred  and  twelve  pupils  had  sojourned  there,  for  a 
longer  or  shorter  period,  and,  including  all  connected  with  the 
institution,  there  had  been  five  hundred  persons  within  the 
Seminary  buildings,  not  a  single  death  had  occurred  among 
them.  No  epidemic  had  visited  them,  except  at  one  time  the 
measles,  from  which  disease  all  had  entirely  recovered.  The 
meeting  was  closed  with  the  singing  of  another  hymn  and  all 
returned  to  the  Seminary,  where  the  bell  soon  summoned  them 
to  dinner.  All  the  old  school  day  haunts  were  re-visited  in  and 
around  the  house.  As  the  sun  declined,  parties  might  be  seen 
wandering  here  and  there  amid  the  shrubbery  or  along  the  per- 
fume-breathing flower  beds  of  the  beautiful  lawn  fronting  the 
building  or  under  the  spreading  beech  trees  in  the  adjacent 
"Spring  Woods." 

At  seven  thirty  p.m.,  all  assembled  in  the  old  Church,  where 
a  musical  entertainment  was  given  by  the  scholars,  directed  by 
Professor  Albrecht.  The  performances,  both  vocal  and  instru- 
mental, were  marked  by  a  very  high  degree  of  excellence  and 
reflected  great  credit  upon  the  pupils  and  their  accomplished 
teachers.  With  this  entertainment  closed  the  exercises  of  the 
first  day. 

The  following  morning  brought  fresh  arrivals,  and  at  ten 
o'clock  a.m.  all  assembled  again  in  the  new  Church,  when,  after 
singing  a  hymn,  interesting  extracts  were  read  from  letters  of 
such  of  the  former  teachers  and  pupils  as  could  not  be  present  at 
the  reunion.  Many  and  varied  had  been  the  experiences  of 
some  since  leaving  the  school.    Quite  a  number  had  become 


155 

wives  and  mothers,  others  were  engaged  in  teaching,  while  some 
had  to  mourn  the  death  of  parents  and  other  dear  friends.  All 
united,  however,  in  expressing  affectionate  regard  for  their 
Alma  Mater  and  regret  at  being  unable  to  re-visit  it  on  such  a 
happy  occasion.  A  few  appropriate  remarks  by  the  Principal 
and  the  singing  of  the  Doxology  closed  the  meeting. 

The  remainder  of  the  day  was  spent  much  in  the  same  manner 
as  the  one  preceding.  Most  of  the  guests  left  for  their  homes 
during  the  afternoon,  a  few  remaining  until  the  following  morn- 
ing. Thus  passed  two  very  happy  days.  One  young  lady  re- 
marked that  they  seemed  to  her  "the  happiest  days  she  had  ever 
spent."* 

Ten  years  had  passed  since  the  founding  of  this  institution  in 
the  Middle  West.  The  experiences  had  been  many  and  varied. 
Amid  the  adversities,  there  had  been  many  days  of  prosperity. 
The  school  had  grown,  flourished  and  had  established  a  reputa- 
tion among  the  patrons  and  general  public  of  neighboring 
States.  The  future  looked  promising  for  even  greater  results. 
If  support  and  good  wishes  from  the  students  could  keep  the 
school  growing,  there  was  every  prospect  of  success.  The 
students  and  faculty  had  established  a  school  spirit  which  would 
inevitably  remain  with  its  continued  success.  The  remaining 
years  were  to  modify  these  hopes  and  prospects  to  a  great 
extent. 


♦See  Moravian  for  July  13,  1876. 


i55 


CHAPTER  IV. 


LAST  YEARS  AND  CLOSE  OF  THE  HOPE  SEMINARY 
FOR  YOUNG  LADIES. 
1876- 1881. 

Eleventh  Session,  1876-1877. 
We  now  approach  that  portion  of  the  history  of  the  Hope 
Seminary,  which,  although  it  is  not  altogether  discouraging, 
reveals  to  us  the  reasons  for  the  close  and1  abandonment  of  the 
school,  which,  at  this  time,  was  in  good  condition  but  which 
lacked  the  hearty  support  of  those  whose  interest  would  have 
insured  its  continued  success  and  a  brighter  future  than  was  in 
store  for  it. 

Among  interesting  matters,  mention  may  be  made  of  the  man- 
ner of  marking  the  students  and  the  reports  which  were  given  to 
them  and,  also,  to  their  parents  in  order  to  show  just  what  they 
had  accomplished  and  wherein  they  were  at  fault.  The  follow- 
ing is  the  report  card  form : 

Moravian  Seminary  for  Young  Ladies 

AT 

Hope,  Indiana. 

Report  of  the  standing  and  deportment  of  

During  the  term  annual  session. 

From   187. .  to   187. .. 

The  Roman  characters  are  used  to  designate  the  number  of  the  class  to 
which  the  pupil  belongs. 
The  degree  of  merit  is  indicated  by  the  figures  one  to  nine,  thus : 

Figure  9  signifies — Unexceptionable. 

Figure  8  signifies — Highly  Meritorious. 

Figure  7  signifies — Very  Creditable. 

Figure  6  signifies — Doing  Well. 

Figure  5  signifies — Passable. 

Figure  4  signifies — Unsatisfactory. 

Figure  3  signifies — Very  Unsatisfactory. 

Figure  2  signifies — Very  Neglectful. 

Figure  1  signifies — Willfully  and  culpably  remiss. 


57 


I. — Class  Report. 

No.  of  Standing  Attention 
Studies.  Class,    in  Class,    and  Conduct.  Remarks. 

Spelling   

Defining   

Grammar   

Analysis   

Composition   

Rhetoric   

Literature   

Latin   

Natural  History  

Reading   

History  of  U.  S  

History,  Universal  

History,  Biblical  

Geography   

Physical  Geography  

Astronomy   

Arithmetic   

Algebra   

Geometry   

Book  Keeping  

Natural  Philosophy  

Chemistry   

Domestic  Science  

Geology   

Physiology   

Botany   

Moral  Science  

Evidences  of  Christianity  

Intellectual  Philosophy  

Writing   

Plain  Sewing  

French   

German   

Drawing   

Piano  Forte  

Vocal  Music  

Ornamental  Needlework  


158 


II. — Room  Teacher's  Report. 

Standing.  Remarks. 

1.  Diligence  in  the  hours  set  apart  for  study.. 

2.  Habits  for  self-improvement  out  of  study 

hours  

3.  Habits  of  order  

4.  Punctuality   

5.  Personal  Neatness  

6.  Kindness  and  courtesy  towards  companions 

7.  Respect  to  teachers  k  

8.  Observance  of  rules  

9.  General  conduct  

This  method  of  marking  work  and1  conduct  of  pupils  was  ob- 
served from  the  beginning  of  the  school  to  the  close. 

Every  Wednesday  afternoon  the  students  were  assembled  for 
the  rehearsing  of  Church  music  and  the  learning  of  hymns.  This 
was  under  the  direction  of  Mrs.  Holland,  and  later  under  the 
direction  of  Mrs.  Blickensderfer.  In  this  way  the  scholars 
learned  numerous  precious  hymns,  for  which  many  have  testi- 
fied their  deep  appreciation  after  the  years  have  passed  away  and 
the  school  has  ceased  to  exist.  On  Sunday  afternoons  the 
Principal  conducted  Bible-study  in  the  Seminary  Chapel,  to 
which  all  the  students  were  invited,  and  it  proved  a  source  of 
benefit  to  the  young  ladies  in  learning  the  fundamentals  of  the 
Christian  faith  and  general  Scriptural  knowledge.  Many  have 
expressed  their  appreciation  of  these  hours  spent  in  studying 
the  Word  of  God. 

In  the  Appendix  of  the  Synodal  report  for  the  year,  1876,  the 
sympathy  and  prayers  of  the  Church  are  especially  directed  to 
the  work  of  the  Seminary  at  Hope.  The  belief  is  stated  that  the 
welfare  of  the  whole  Church  west  of  the  Alleghanies  is  inti- 
mately bound  up  with  the  support,  enlargement  and  increased 
prosperity  of  this  school. 

Items  of  Interest  of  Eleventh  Session. 
The  school  year,  1876-77,  was  not  marked  by  any  remarkable 
events  at  the  Hope  Seminary.  The  year  opened  at  the  usual 
time  and  the  mid-year  concert  was  full  of  interest  as  always,  both 
for  the  scholars  and  for  the  townspeople.  The  exercises  were 
held  for  the  first  time  in  the  new  Hope  Church. 


■59 


During  June,  Principal  Holland  sent  in  his  financial  state- 
ment, which  showed  an  excess  of  expenditures  amounting  to 
$1376.80.  The  graduating  class  numbered  but  five;  the  exer- 
cises were  marked  by  special  music  and  the  wonted  literary 
program. 

The  last  printed  catalogue  dates  from  the  session  of  1877-78. 
During  the  latter  part  of  August  the  pastor  of  the  Hope  congre- 
gation moved  into  a  fine,  newly-built  parsonage  and  at  about 
the  same  time  there  was  a  great  deal  of  interest  in  the  Seminary, 
for  in  the  greenhouse  there  were  three  specimens  of  the  night 
blooming  cereus. 

Opening  of  Session,  1877-1878. 
September  saw  the  re-opening  of  another  session  of  the  Hope 
Seminary.  The  customary  concert  was  given  at  Christmas  time, 
and  was  largely  attended  by  out-of-town  people.  In  February, 
Principal  Holland  presented  his  statement  of  school  expense  to 
the  Provincial  Elders'  Conference  and  it  showed  an  excess  of 
expenditures  of  $965.00.  The  closing  exercises  for  the  year 
were  very  satisfactory  and  were  held  again  in  the  new  Church 
at  Hope. 

The  Provincial  Synod  of  1878  was  held  at  Hope,  Indiana.  It 
was  in  some  respects  one  of  the  most  interesting  Synods  of 
recent  years  and  one  which  had  more  or  less  to  do  with  the 
future  work  of  the  Hope  Seminary,  for  there  had  been  a  ques- 
tion as  to  the  place  of  meeting  for  this  Synod,  and  because  of 
the  discussions  which  occurred  in  regard  to  the  place  of  meeting, 
strong  feelings  were  engendered  which  were  never  fully  for- 
gotten, although  a  temporary  agreement  was  entered  into  by 
the  parties  who  were  at  odds.  This  had  much  to  do  with  the 
close  of  the  Hope  School,  not  only  on  the  part  of  the  Principal, 
but  also  on  the  part  of  the  Executive  Board  of  the  Province. 
The  following  report  was  read  to  this  Synod  by  Principal 
Holland: 

Report  of  the  Moravian  Seminary  at  Hope,  Indiana,  to  the  Provincial 
Synod,  October.  1878. 
This  institution,  the  youngest  of  our  Church  Boarding  Schools  in  this 
Province,  was  opened  on  November  19,  1866,  nearly  twelve  years  ago.  A 
review  of  this  whole  period  would  furnish  subjects  for  reflection  both  of  a 


i6o 


saddening  and  enlivening  nature.  Of  the  three  brethren  who  were  at  first 
trustees  and  who  took  the  most  lively  interest  in  its  welfare,  two  have  been 
called  from  labor  on  earth  to  rest  in  heaven.  To  the  active  and  enterpri- 
sing spirit  of  the  late  Brother  Sylvester  Wolle  more  than  to  any  other  in- 
dividual the  institution  owes  its  existence.  His  lamented  death  in  the  year 
1873  was  a  great  loss  to  the  institution. 

It  is  due  to  the  wife  of  the  Principal  to  state  that,  but  for  her  active 
and  self-denying  spirit  and  her  willingness  to  assume  cares  and  responsi- 
bilities which  were  really  too  much  for  her  physical  strength,  it  would 
have  been  impossible  for  him  to  undertake  the  double  duty  which  he  has 
attempted  to  discharge  during  the  last  five  years.  To  her  faithful  and  un- 
tiring labor,  freely  bestowed,  is  due  the  fact  that  he  was  able  to  leave  home 
some  times  for  weeks  and,  returning,  find  that  everything,  including  corre- 
spondence had  been  ably  and  faithfully  attended  to. 

Since  the  opening  of  the  school  there  have  been  entered  nearly  five  hun- 
dred pupils,  from  sixteen  States  and  Territories.  The  time  spent  varied 
from  one  term  to  four  or  five  years,  the  average  time  having  perceptibly 
increased  since  the  first  two  years.  The  number  of  graduates  is  about 
fifty.  Many  others  have  spent  two  years  or  more  at  the  school,  some  pur- 
suing a  special  course  of  study;  but,  although  making  fine  attainments  in 
the  branches  studied,  they  are  not  enrolled  as  graduates  inasmuch  as  they 
did  not  complete  the  full  course  of  regular  studies. 

This  course  of  study,  adopted  soon  after  the  opening  of  the  school,  re- 
quires three  years  after  the  completion  of  an  ordinary  common  school  edu- 
cation. It  includes  the  Elements  of  Mental  and  Moral  Philosophy  and 
the  Evidences  of  Christianity,  and  is  designed  not  only  to  impart  a  stock  of 
knowledge,  but  to  cultivate  and  strengthen  the  mental  and  moral  powers. 

We  have  endeavored  to  keep  steadily  in  view  the  principle  on  which  our 
schools  are  grounded,  which  is  that  "they  are  for  the  educating  and  win- 
ning of  youth  for  the  Saviour."  While  every  year  has  witnessed  the  fact 
of  some  of  our  pupils,  "avowing  the  Lord  to  be  their  God,"  and  them- 
selves His  redeemed  people,  we  have  been  blessed  with  special  seasons  of 
grace,  the  fruits  of  which  remain  to  this  day  in  many  widely  scattered 
homes. 

In  connection  with  this  all-important  feature  of  our  work,  we  desire  to 
recognize  the  faithful  and  earnest  spirit  of  the  Christian  women  who  have 
labored  with  us  as  teachers.  In  training  the  precious  souls  committed  to 
our  charge  they  have  been  excellent.  With  few  exceptions  those  who 
taught  here  are  worthy  of  all  honor.  On  the  other  hand,  we  are  more  than 
ever  impressed  with  the  fact  that  incalculable  harm  can  be  done  to  indi- 
viduals by  those  worldly  minded  persons  who,  while  professing  to  be  Chris- 
tians and  perhaps  attending  to  their  routine  duties  as  instructors,  neutralize 
by  their  example  and  influence  the  good  that  others  try  to  do.  When  such, 
unfortunately,  have  been  admitted  as  teachers  we  have  felt  it  our  duty  to 
sever  their  connection  with  the  school  as  soon  as  it  could  be  honorably  and 
fairly  done. 


i6i 

In  common  with  other  schools  ours  has  been  unfavorably  affected  dur- 
ing the  last  and  present  year  by  the  financial  condition  of  the  country.  The 
decrease  in  the  number  of  scholars  has  probably  not  been  out  of  propor- 
tion to  that  of  our  older  schools,  but  this  school  has  been  less  favorably 
situated  than  others  for  enduring  the  strain  to  which  it  has  been  submitted. 
While  we  have  been  enabled  to  make  a  considerable  reduction  of  expenses 
it  has  been  impossible  to  go  beyond  a  certain  point,  and  we  have  thought  it 
necessary,  also,  to  reduce  the  charge  for  board  and  tuition  in  order  to  meet 
the  present  state  of  the  times.  With  returning  confidence  and  prosperity 
there  can  be  no  doubt  that  this  institution  along  with  others  will  revive. 
Until  then  it  needs  special  care  and  help.  We  are  confident  that  it  has  a 
considerable  number  of  warm  friends  and  as  the  number  increases  its 
patronage  will  also  increase. 

In  addition  to  what  has  been  embraced  in  former  reports  of  this  kind 
this  seems  to  be  the  proper  time  and  place  for  giving  expression  to  the 
conviction  that,  while  all  other  similar  institutions  are  strongly  supported 
by  strong  denominational  influence,  this  has  had  to  suffer  in  a  peculiar 
manner  for  the  want  of  such  an  influence.  More  especially  as  regards  its 
Board  of  Trustees,  it  might  almost  as  well  have  had  none,  so  far  as  devis- 
ing of  means  and  active  participation  in  promoting  its  interests  are  con- 
cerned. It  is  not  even  a  corporate  habitation  within  the  State.  With  a 
larger  Board  of  Trustees,  such  as  is  required  in  the  case  of  incorporated 
schools  State's  law,  and  with  a  certain  number  of  trustees  or  directors  re- 
siding within  easy  reach,  it  might  be  expected  that  the  Principal  would 
have  that  counsel  and  direction,  as  well  as  moral  and  material  support,  the 
want  of  which  he  has  so  sensibly  felt  during  the  period  and  trial  incidental 
to  a  new  enterprise  of  this  kind.  In  order  that  we  do  the  right  thing  in 
this  matter,  I  suggest  that  the  institution  be  incorporated  without  delay 
under  the  laws  of  the  State. 

F.  R.  Holland,  Principal. 

Owing  to  the  financial  status  of  the  Hope  Seminary  and  also 
because  of  the  fact  that  the  number  of  students  had  diminished 
during  the  two  years  following  the  reunion,  the  Provincial 
Elders'  Conference  came  to  some  very  definite  conclusions.  The 
school  opened  as  usual  in  September,  1878.  On  October  24, 
the  Rev.  Holland  asked  the  Executive  Board  if  they  had  anv 
special  instructions  bearing  on  his  duties  as  Principal.  Re- 
ceiving none,  he  next  stated  that  he  would  be  ready  to  yield  up 
his  office  at  any  time  that  the  Conference  might  deem  it  ad- 
visable after  this  question  had  been  put  to  him  by  a  member  of 
the  Board.  But  he  believed  that  in  the  interests  of  the  institu- 
tion no  change  should  be  made  in  the  administration  until  the 
end  of  the  school  year. 


l62 


They  held  the  usual  entertainment  at  Christmas  time,  which 
was  appreciated  by  a  large  and  interested  audience. 

The  Provincial  Elders'  Conference  decided  to  appoint  the 
Rev.  Jesse  Blickensderfer  to  the  position  of  Principal  of  the 
Hope  Seminary  in  the  early  part  of  January,  1879.  C*n  February 
third  the  Rev.  Jesse  Blickensderfer  telegraphed  his  acceptance 
of  the  call  to  the  difficult  post  of  Principal  of  the  Seminary  at 
Hope. 

As  Principal  Holland  had  not  sent  in  his  accounts  and  the 
debts  had  not  been  met  (those  bearing  more  than  six  per  cent, 
interest  as  was  ordered  by  Synod),  the  Rev.  E.  Leibert  was 
delegated  to  visit  Hope  and  together  with  the  Principal  go  over 
the  accounts  and  consult  with  him  in  regard  to  the  paying  off 
of  such  debts  as  it  was  possible  to  meet.  He  was,  also,  to  ex- 
amine into  the  school  with  a  view  to  changing  it  into  a  family 
boarding  school.  The  Rev.  E.  Leibert  visited  Hope  during 
February,  consulting  with  Principal  Holland  and  going  over  the 
accounts  of  the  school.  The  apprehensions  felt  by  the  Board 
were  realized,  for  the  deficit  was  found  to  be  $3,973.91,  which 
did  not  even  include  the  interest  up  to  the  end  of  the  year, 
amounting  to  about  $700.00.  This  brought  the  total  deficit  up 
to  more  than  $4,600.00.  The  running  expenses  were  no  less 
than  those  of  the  preceding  year,  with  the  exception  of  about 
five  hundred  dollars  which  the  Principal  was  saving  on  salaries. 
Acording  to  the  statement  following  the  investigation,  the 
school  was  costing  the  Church  at  the  rate  of  $2250.00  per 
annum,  and  the  total  indebtedness  of  the  school  was  over  forty- 
seven  thousand  dollars.  It  appears  that  the  Provincial  Elders' 
Conference  considered  that  the  force  of  teachers  employed  for 
the  limited  number  of  boarders,  twenty-two,  was  excessively 
large,  and  that  the  day-scholars  were  rather  a  source  of  expense 
than  of  profit  under  the  old  method  of  charge.  The  Provincial 
Elders'  Conference  decided  unanimously  to  make  the  change  in 
the  Principalship  as  soon  as  possible,  giving  Principal  Holland 
timely  notice.* 

The  members  of  the  Provincial  Elders'  Conference  were 
Bishop  Edmund  de  Schweinitz,  the  Rev.  Henry  J.  Van  Vleck, 


*See  Minutes  of  Provincial  Elders'  Conference  for  February  27.  1879. 


1 63 

the  Rev.  Eugene  Leibert,  the  Rev.  Henry  T.  Bachman  and  the 
Rev.  Herman  S.  Hoffman. 

During  March  a  certain  Mrs.  Susan  Irving,  of  San  Francisco, 
had  bequeathed  to  the  Bethlehem  and  Hope  Seminaries  a  sum 
of  money.  It  was  resolved  that  the  amount  bequeathed  to  the 
Hope  Seminary  should  be  applied  to  pay  off  the  indebtedness  of 
the  latter  school  to  the  Bethlehem  Female  Seminary.  In  April 
the  Provincial  Elders'  Conference  resolved  to  pay  off  the  debt 
of  the  Hope  Seminary  to  the  Nazareth  Hall  Military  Academy 
from  the  Sustentation  Fund,  as  being  the  responsible  debtor. 
This  was  referred  to  the  Advisory  Finance  Committee.  In  April 
the  question  of  the  future  of  the  Hope  Seminary  was  discussed, 
but  it  was  thought  inadvisable  to  take  any  action  under  existing 
circumstances. 

On  June  27,  1879,  tne  Hope  Seminary  commencement  closed 
a  very  interesting  period  of  that  school's  existence.  The  enter- 
tainment given  was  said  to  have  been  the  best  ever  held  there. 
This  year  closed  the  work  of  the  Rev.  F.  R.  Holland  as  Principal 
of  the  Seminary.*  Soon  after  he  retired  to  his  own  property- 
south  of  the  town,  a  beautiful  suburban  home.  Credit  should 
be  given  the  Rev.  F.  R.  Holland  *  Mrs.  Holland.!  and  the 
efficient  corps  of  teachers  who  strove  during  these  thirteen  years 
to  make  the  Seminary  a  cultural  and  educational  factor  in  the 
life  of  the  Church  and  community. 

The  New  Administration. 

In  July,  1879,  tne  Rev-  Jesse  Blickensderfer  and  family  ar- 
rived at  the  Hope  Seminary  to  take  charge  of  the  school.  His 
wife  died  soon  after  their  arrival  in  Hope.  The  Seminary  opened 
as  usual,  in  September,  with  Principal  Blickensderfer  and  two 
resident  tutoresses,  the  Misses  Elizabeth  Rondthaler  and  Anna 
Stempel,  forming  the  faculty.  Thus  the  teaching  force  had  de- 
creased considerably.  They  held  the  annual  Christmas  enter- 
tainment, consisting  of  musical  and  literary  selections. 

The  accounts  of  the  Seminary,  as  sent  into  the  Provincial 
Elders'  Conference,  showed  a  deficit  of  $3,434.33.    The  number 


*Principal  Holland  died  May  21,  1894. 
fMrs.  F.  R.  Holland  died  January  16.  1896. 


164 

of  pupils  had  diminished,  but  under  the  efficient  management  of 
Principal  Blickensderfer  the  affairs  had  been  administered  so  as 
to  materially  reduce  the  loss  that  the  continuance  of  the  Semi- 
nary entailed  upon  the  Sustentation  Fund.  They  considered  it 
reasonable  to  hope  that  the  number  of  pupils  would  increase  to 
twenty,  which  would  afford  a  sufficient  income  to  meet  running 
expenses.  This  resolution  was  passed  by  the  Provincial  Elders' 
Conference  in  April,  i88o>: 

"Resolved:  That  the  Hope  Female  Seminary  be  continued  and 
that  Brother  Blickensderfer  be  encouraged  to  use  his  best  en- 
deavors to  increase  the  number  of  pupils."* 

Principal  Blickensderfer  was  also  advised  to  secure  the  ser- 
vices of  a  music  teacher  with  the  salary  of  about  $400.00. 

The  last  Christmas  entertainment  was  given  immediately  be- 
fore the  holidays  of  1880.  It  proved  a  notable  success  and  the 
influence  of  the  excellent  character  of  the  music  has  lived  in  the 
life  of  the  community  since  the  days  of  the  prosperity  of  the 
Hope  Seminary. 

Closing  Session,  1880-1881. 

The  closing  session  of  the  Seminary's  existence  was  that  of 
the  year  1881.  The  accounts  for  the  year  showed  a  deficit  of 
$1,104.85,  being  a  decrease  of  $2,330.00  from  the  deficit  of  the 
previous  year. 

At  the  Synod  of  1881,  held  at  Bethlehem,  Pennsylvania,  May 
18-30,  the  Hope  congregation  extended  a  memorial  to  the 
Synod,  signed  by  the  pastor  and  two  delegates.  From  it  we 
quote  the  following:  "As  members  of  this  congregation  we 
naturally  feel  a  lively  interest  in  the  welfare  of  Hope  Seminary. 
Should  the  institution  pass  out  of  the  hands  of  the  Church,  it 
might  prove  a  serious  blow  not  only  to  this  congregation  but  it 
might  eventually  lead  to  the  formation  of  other  Church  connec- 
tions and  the  loss  to  our  Church  of  the  influence  already  ac- 
quired. We  therefore  hope  that  it  may  be  placed  on  such  a  basis 
as  will  restore  it  to  prosperity."  In  addition  to  this,  this  same 
memorial  advocates  that  the  boarding  schools  of  the  Church 
should  have  the  benefit  of  their  annual  profits,  these  to  consti- 


*See  Minutes  of  Provincial  Elders'  Conference,  April  16,  1880. 


,65 


tute  a  common  fund  to  be  applied  first  of  all  to  the  extinction  of 
their  indebtedness  and,  this  being  accomplished,  to  the  improve- 
ment and  extension  of  their  own  work,  the  stronger  always  help- 
ing the  weaker.  Had  this  policy  been  followed  out,  it  is  almost 
safe  to  say  that  the  Hope  Seminary  might  never  have  ceased  to 
exist. 

At  the  same  Synod,  Principal  Blickensderfer  offered  the  fol- 
lowing report  of  the  work  at  the  Hope  Seminary : 

"In  general  it  may  be  sufficient  to  state  that  the  school  is  improving  both 
numerically  and  financially;  there  is  also  a  most  excellent  spirit  pervading 
the  institution,  and  we  have  as  a  whole  a  very  satisfactory  class  of  pupils. 
Too  much  praise  cannot  be  given  to  the  teachers  who  discharged  their 
duties  with  the  conscientiousness  and  zeal  and  welfare  for  both  pupils  and 
school  worthy  of  all  imitation. 

"We  have  found  it  possible  to  simplify  arrangements  and  to  curtail  ex- 
penses to  a  large  extent  without  impairing  the  efficiency  of  the  school.  On 
the  contrary,  some  of  the  consolidations  rendered  necessary  by  the  econ- 
omy have  been  productive  of  good  rather  than  of  the  reverse.  On  the 
whole,  our  internal  arrangements  and  the  home  life  have  been  very  agree- 
able and  quite  as  satisfactory  as  could  be  expected.  It  does  not  seem  to 
me  that  we  have  met  with  any  lack  of  success  in  this  respect. 

"As  to  the  financial  condition  of  Hope  Seminary,  while  it  is  by  no  means 
what  is  hoped  for,  it  is  perhaps  not  very  different  from  what  might  have 
been  expected.  While  the  simplification  of  arrangements  and  curtailment 
of  expenses,  in  a  word  all  proper  economy,  has  not  brought  its  expenses 
within  the  limits  of  income  it  has,  nevertheless,  produced  very  gratifying 
results.  The  school's  financial  condition  is  steadily  improving.  It  seems 
to  be  demonstrated  that  it  could  be  conducted  without  incurring  a  deficit 
with  only  a  very  small  number  of  pupils.  It  is  my  conviction  that  the  day 
is  not  far  distant  when  the  school  will  pay  its  own  way  and  even  produce 
profit." 

The  report  of  the  same  Synod  states  "with  regard  to  Hope 
Seminary  the  last  Synod  passed  the  following  resolution :  'that 
the  Provincial  Elders'  Conference  be  requested  to  continue 
Hope  Seminary  until  the  meeting  of  the  next  Synod,  unless  in 
their  judgment  it  becomes  absolutely  necessary  to  temporarily 
close  said  institution.'  Although  the  expenses  of  the  school  had 
been  greatly  rediiced,  yet  the  income  had  not  been  sufficient  to 
cover  them.  And  as  the  deficiency  in  this  instance  is  a  direct 
drain  on  the  Sustentation  Fund,  we  would  in  the  beginning  of 
the  present  year  have  taken  the  question  into  serious  considera- 
tion whether  the  institution  should  be  continued,  had  it  not  been 


1 66 

for  the  convocation  of  the  Synod  to  which  we  now  refer  the 
case." 

It  might  be  said  in  connection  with  all  this,  that  the  other 
boarding  schools  of  the  Church  also  felt  the  depression  which 
commenced  in  1873  and  continued  unabated  for  seven  years. 
The  outlook,  however,  after  1879,  became  very  much  more  en- 
couraging and  this  fact  leads  us  to  conclude  that  the  general 
condition  of  the  country  was  such  that  a  continuance  of  the 
school  at  Hope  would  have  met  with  increased  success,  could 
this  time  of  financial  distress  have  been  tided  over  by  other 
means  than  the  income  from  the  school  itself. 

In  the  meeting  of  the  Provincial  Elders'  Conference  held  June 
3,  1881,  the  case  of  the  Hope  Seminary  was  discussed  at  great 
length  and  the  following  preamble  and  resolutions  were  unani- 
mously adopted: 

Whereas,  The  Provincial  Synod  of  1881  resolved  that  the  Hope  Semi- 
nary should  be  continued  only  on  condition  that  no  further  expense  to  the 
Sustentation  Fund  be  thereby  incurred,  and  that  individual  obligations 
legally  binding  be  pledged  to  meet  the  annual  deficits ;  and 

Whereas,  It  is  not  likely  that,  as  far  as  the  Provincial  Elders'  Confer- 
ence has  been  able  to  learn,  that  such  obligations  to  a  sufficient  amount  can 
be  secured  if  the  school  is  continued  on  its  present  basis;  and 

Whereas,  The  Provincial  Elders'  Conference  desires  to  keep  an  agency 
by  which  the  religious  and  moral  training  of  the  Brethren's  Church  and 
its  educational  system  generally  may  be  perpetuated  in  the  West,  which 
may  tend  to  promote  the  interests  of  the  Church  at  Hope,  and  through  the 
Province  may  eventually  receive  some  return  for  the  large  amount  invested 
in  the  enterprise ;  therefore 

Resolved.  That  the  following  offer  shall  be  made  to  the  Church  at  Hope : 

I.  The  Provincial  Elders'  Conference  will  lease  Hope  Seminary  to  the 
Moravian  Church  at  Hope  for  a  nominal  rent,  provided 

(a)  That  the  Moravian  Church  at  Hope  will  agree  to  put  and  keep  the 
premises  and  buildings  in  repair;  provided,  further. 

(b)  That  the  said  Church  will  pay  the  taxes  and  keep  up  the  insurance; 
provided,  lastly, 

(c)  That  the  building  shall  be  used  for  the  purposes  of  a  Moravian 
Boarding  and  day-school. 

II.  The  Moravian  Church  at  Hope  shall  have  complete  control  of  the 
school  including  the  right  to  elect  its  trustees  or  directors  and  to  appoint 
its  principal. 

III.  This  agreement  shall  continue  in  force  for  two  years,  at  the  end  of 
which  period  it  may  either  be  renewed  on  such  a  basis  as  will  at  that  time 


i67 


be  just  and  equitable  to  both  parties,  or  the  entire  agreement  may  be  abro- 
gated. 

IV.  During  the  period  of  two  years  no  interest  shall  be  charged  by  the 
Provincial  Elders'  Conference  on  the  capital  invested  by  the  Sustentation 
Fund  in  Hope  Seminary. 

V.  The  farm  land  belonging  to  the  Hope  Seminary  shall  not  be  in- 
cluded in  this  contract,  it  shall  be  leased  separately. 

The  Hope  Moravian  Congregation  refused  this  offer  to  take 
over  the  Hope  Seminary. 

Close  of  the  Hope  Moravian  Seminary. 

The  Hope  Moravian  Seminary  was  closed  on  June  28,  1881, 
and  an  entertainment  of  rare  merit  was  the  grand  finale  of  the 
institution's  work.  The  Principal,  Jesse  Blickensderfer,  soon 
left  Hope  for  Bethlehem,  Pennsylvania,  where  he  took  charge 
of  the  Female  Seminary  of  that  place.  Throughout  the  exist- 
ence of  the  Hope  Seminary  infinite  good  had  been  accomplished. 
The  educational,  moral  and  spiritual  influences  which  had 
emanated  from  the  school  had  an  effect  which  will  last  for  time 
and  eternity.  Not  only  were  these  influences  felt  in  the  life  of 
the  community  but  also  in  the  life  of  the  Middle  West.  At 
times  the  conditions  had  been  very  discouraging.  However, 
with  true  Christian  optimism  Principal  and  teachers  had  labored 
faithfully  to  give  the  best  scholastic  instruction,  to  add  cultural 
development,  and  to  increase  the  Christian  experience  of  the 
scholars  intrusted  to  their  care. 

The  official  reason  given  for  the  termination  of  the  work  of 
the  Hope  Seminary  is  to  be  found  in  the  Journal  of  Synod  for 
1884.  It  is  given  under  the  report  of  the  Committee  of  Educa- 
tion, as  follows :  "The  last  Synod  adopted  the  following  resolu- 
tion :  'Resolved,  that  Hope  Seminary  be  continued,  provided, 
first,  that  no  further  expense  to  the  Sustentation  Fund  be  in- 
curred and  provided,  second,  that  individual  obligations  legally 
binding,  be  pledged  from  time  to  time  to  meet  any  possible 
annual  deficits  in  the  accounts  of  said  school.'  Inasmuch  as 
neither  of  these  provisos  could  be  fulfilled,  Hope  Seminary  was 
closed  at  the  end  of  the  summer  term  of  1881."  The  members  of 
the  Provincial  Elders'  Conference  were  the  Rt.  Rev.  Edmund 
de  Schweinitz,  the  Rev.  Eugene  Leibert,  and  the  Rev.  Augustus 
iSchultze. 


1 68 


The  closing  up  of  affairs  connected  with  the  sale  of  the 
property  and  buildings  of  the  Moravian  Seminary  at  Hope  re- 
quired numerous  and  complicated  transactions.  Suffice  it  to 
say,  that  the  Provincial  Elders'  Conference  tried  every  possible 
means  to  dispose  of  the  estate  to  the  best  of  advantage.  After 
the  Seminary  had  been  closed,  they  offered  to  lease  the  property, 
as  indicated  above,  to  the  congregation  at  Hope.  This  offer 
was  not  accepted.  Thereupon,  they  negotiated  with  the  trustees 
of  the  Hope  congregation  for  the  sale  of  the  property.  These 
negotiations  led  to  no  results.  In  January,  1882,  through  the 
School  Agency  of  Schermerhorn  and  Company,  New  York  City, 
they  put  the  property  on  the  market.  Soon  after,  the  Provincial 
Elders'  Conference  requested  the  trustees  of  the  Hope  congre- 
gation to  take  oversight  of  the  property  until  it  should  be  sold. 
This  the  brethren  consented  to  do  and  appointed  three  of  their 
number  to  carry  out  this  trust. 

In  the  spring  of  1882,  as  the  school  agency  brought  no  offers 
to  the  Board,  they  commissioned  the  Brethren  William  Leibert 
and  Ashton  C.  Borhek,  of  Bethlehem,  Pennsylvania,  both  well 
acquainted  with  all  matters  relating  to  real  estate,  to  visit  Hope 
in  person  to  examine  the  buildings  and  land  and  if  possible  sell 
both,  and  if  this  could  not  be  done,  to  appoint  a  reliable  Western 
real  estate  agency  to  effect  the  sale.  At  great  personal  incon- 
venience, these  two  brethren  accepted  this  commission.  The 
result  was  that  in  the  following  summer,  the  agents,  Messrs. 
Hutchins  and  Winkler,  of  Columbus,  Indiana,  to  whom  they 
had  entrusted  the  property,  disposed  of  it  for  eleven  thousand 
dollars,  one  half  in  cash  and  the  other  half  payable  in  three 
yearly  installments  secured  by  mortgage  and  bearing  six  per 
cent,  interest.  Personal  property  and  two  large  lots  were  not 
included  in  this  transaction.  After  that,  most  of  the  personal 
property  was  sold  in  the  course  of  the  following  years,  so  that 
twelve  thousand  dollars  was  realized  on  the  sale  of  the  entire 
property.* 

The  buildings  were  used  as  the  home  of  a  Normal  School  at  a 
somewhat  later  time.  This  school  also  closed  after  an  insignifi- 
cant history,  covering  a  very  brief  period.    The  buildings  were 

*See  Appendix  to  Journal  of  Synod,  1884. 


169 


used  for  store-room  purposes  and,  finally,  during  the  interval 
when  a  new  school  building  was  being  erected  in  Hope,  the  town 
rented  the  Seminary  buildings  for  public  school  purposes.  This 
was  in  1906. 

Since  then  the  buildings  have  been  literally  demolished,  as  one 
graduate  said,  "until  not  one  stone  is  left  standing  upon  an- 
other." The  lots  have  all  been  sold,  and  the  site  of  the  once 
beautiful  campus  is  occupied  by  modern  dwellings.  In  the  town 
of  today,  nothing  may  be  seen  or  learned  of  the  Seminary  except 
from  those  who  have  never  allowed  the  memories  to  die  or  be 
effaced  which  they  received  while  students  in  the  Hope  Mora- 
vian Seminary  for  Young  Ladies.  Truly  the  history  had  been 
one  of  stress  at  times  and  many  were  the  discouragements,  but 
the  number  of  scholars  had  been  worth  all  the  effort  which  had 
been  expended  in  the  erection,  establishment  and  support  of  the 
Seminary  for  those  eventful  fifteen  years  of  happy  school  life. 
Never  will  the  recollections  of  those  happy  years  die  for  all  those 
who  experienced  the  joys  of  school  life  within  the  walls  of  Hope 
Seminary,  and  the  words  of  the  Psalmist  which  were  printed  on 
each  edition  of  the  Seminary  catalogue,  "That  our  daughters 
may  be  as  corner-stones  polished  after  the  similitude  of  a 
palace"  (Psalm  144:12),  held  true  of  the  Seminary  scholars. 
May  the  memory  of  this  institution  be  perpetuated  and  hearty 
support  be  given  all  other  Moravian  Boarding  Schools  whose 
history  may  hold  as  much  of  real  worth  as  did  the  Moravian 
Seminary  for  Young  Ladies  at  Hope,  Indiana. 


CATALOGUE 


OF  THE 


OFFICERS,  TEACHERS  AND  SCHOLARS 

OF  THE 

MORAVIAN 

Seminary  for  Young  Ladies 

AT 

HOPE,  BARTHOLOMEW  COUNTY,  INDIANA, 

FROM 

November,  1866,  to  July,  1868. 


"That  our  Daughters  may  be  as  Corner-stones,  polished  after  the 
similitude  of  a  palace." — ps. 144:12. 


HOPE,  INDIANA. 
1868. 


172 


BOARD  OF  TRUSTEES. 


The  Rev.  Robert  de  Schweinitz, 
The  Rev.  Sylvester  Wolle, 
The  Rev.  L.  F.  Kampmann. 


OFFICERS  AND  TEACHERS. 


Principal  and  Superintendent. 
The  Rev.  F.  R.  Holland. 

Directress  of  the  Household. 
Mrs.  Augusta  E.  Holland. 

Resident  Tutoresses  and  Teachers  of  the  English  Branches. 
Miss  L.  L.  Brietz,*  deceased,  Miss  S.  H.  Wolle, 

Miss  O.  S.  Warner,*  Miss  E.  W.  Rondthaler, 

Miss  Charlotte  Prince,  Miss  Cornelia  S.  Bleck. 

Teacher  of  French  and  German. 
Madame  Marie  L.  Wirth. 

Teachers  of  Instrumental  Music. 
Miss  O.  S.  Warner,  deceased.  Miss  Charlotte  Prince, 

Miss  E.  W.  Rondthaler,  (Mrs.  W.  N.  Noll,  Los  Angeles.Cal.) 

Miss  Cornelia  S.  Bleck. 

Teachers  of  Vocal  Music. 
Mrs.  A.  E.  Holland,  Miss  Mary  E.  Holland. 

Teacher  of  Drawing  and  Painting. 
Mrs.  Augusta  E.  Holland. 

Teacher  of  Ornamental  Work. 
Miss  Mary  E.  Holland. 

•From  Nov.,  1866,  to  July,  1867. 


73 


PUPILS. 


Names.  Residences. 

Albright,  Emma  Hope,  Ind. 

Earrett,  Catherine  Hope,  Ind. 

Mrs.  W.  H.  Herring,  Ainsworth,  Neb. 

Barrett,  Margaret  Hope,  Ind. 

Mrs.  George  Remy,  Hope,  Ind. 

Bittrich,  Amelia  Hope,  Ind. 

Mrs.  S.  Caruthers,  deceased,  Shelbyville,  Ind. 

Bittrich,  Anna  Hope,  Ind. 

Blickensderfer,  Cornelia  Tuscarawas,  O. 

Mrs.  C.  Bosche,  deceased  1913,  Austin,  Texas. 

Blickensderfer,  Mary  Tuscarawas,  0. 

Mrs.  E.  Russell,  Alliance,  O. 

Bliss,  Flora  Hope,  Ind. 

Mrs.  Newton  Bradley,  Hope,  Ind. 

Bonwell,  Amanda   Hope,  Ind. 

Mrs.  Philipp  Gilliland,  near  Rugby,  Ind. 

Boynton,  Lillie  Hope,  Ind. 

Mrs.  H.  Smith,  Indianapolis,  Ind. 

Burnett,  Margaret  Columbus,  Ind. 

Calhoun,  Susan  Hope,  Ind. 

Clark,  Mary  Ruth  Hope,  Ind. 

Coleman,  Lottie,  deceased   Hope,  Ind. 

Compton,  Joan  Edinburgh,  Ind. 

Crossland,  Ida  Hope,  Ind. 

Mrs.  I.  Winans,  Columbus,  Ind. 

Crossland,  Ella  Hope,  Ind. 

Mrs.  How.  Neligh,  deceased,  Shelbyville,  Ind. 

Crossland,  Ida  Hope,  Ind. 

Diltz,  Dora  Hope,  Ind. 

Dresel,  Elise  W  Louisville,  Ky. 

Present  address,  Evansville,  Ind. 

Eaton,  Mary  V  Olney,  III 

Mrs.  M.  Frazee,  111. 

Ensley,  Melissa  Edinburg,  Ind. 

Mrs.  M.  Jones,  Shelbyville,  Ind. 

Fishel.  Harriett  Hope,  Ind. 

Present  address,  Indianapolis,  Ind. 

Fishel,  Laura  Hope,  Ind. 

Mrs.  H.  S.  Rominger,  Indianapolis,  Ind. 

Gambold,  Delia  Hope,  Ind. 

Gambold,  Isabella  Hope,  Ind. 

Mrs.  I.  Storm,  Veedersburg,  Ind. 


174 

Names.  Residences. 

George,  Urcilla  Hope,  Ind. 

Mrs.  Frank  Norton,  Columbus,  Ind. 

George,  Mary  Hope,  Ind. 

Mrs.  A.  Dalmbert,  Hope,  Ind. 

Gillaspy,  Mary  Ottumwa,  Iowa. 

Mrs.  Julian  Augustus  Wentz,  deceased,  Chicago,  111. 

Gower,  Hebe  Iowa  City,  Iowa. 

Mrs.  H.  F.  Rector,  Corning,  Ark. 

Gruhl,  Emma  Hope,  Ind. 

Mrs.  Wm.  New,  Shelbyville,  Ind. 

Gruhl,  Louisa  M  Hope,  Ind. 

Mrs.  Sam'l  Thaeler,  Greensboro,  N.  C. 

Hahn,  Isabella   Detroit,  Mich. 

Hammond,  Emma  Tipton,  Iowa. 

Mrs.  J.  Nevin  Neiman,  deceased  1914,  Des  Moines,  Iowa. 

Hartman,  Anna  ...Richmond,  Ind. 

Hartman,  Helena  Richmond,  Ind. 

Heilman,  Annie  Hope,  Ind. 

Mrs.  Geo.  Weinland,  Hope,  Ind. 

Heilman,  Susan  Hope,  Ind. 

Mrs.  Horace  Solomon,  deceased,  Hope,  Ind. 

Hendrickson,  Pamelia  St.  Louis,  Ind. 

Mrs.  P.  Wolf,  Shelbyville,  Ind. 

Hinman,  Bettie  Columbus,  Ind. 

Mrs.  Henry  Davie,  deceased,  Columbus,  Ind. 

Holder,  Charlotte  Hope,  Ind. 

Mrs.  P.  Redman,  deceased,  Tacoma,  Wash. 

Holland,  Anna  R  Hope,  Ind. 

Mrs.  A.  H.  Thrapp,  Hope,  Ind. 

Holland,  Mary  E  Hope,  Ind. 

Mrs.  Wm.  H.  Rice.  Buffalo,  N.  Y. 

Jones,  Alice  Greencastle,  Ind. 

Keehln,  Addie  Hope,  Ind. 

Mrs.  E.  Williams,  deceased,  West. 

Keehln,  Mary  Hope,  Ind. 

Mrs.  Rob't  Kent,  deceased,  Louisville,  Ky. 

Keller,  Mary  Hope,  hid. 

Mrs.  Amos  White,  deceased,  Seymour,  Ind. 

Keller,  Jeannette  Hope,  Ind. 

Mrs.  Geo.  Raup,  Flat  Rock,  Ind. 

Keller,  Matilda  Hope,  Ind. 

Mrs.  Martin  Levering,  Olney,  111. 

Kent,  Mary  Hope,  Ind. 

Mrs.  M.  Venable,  Louisville,  Ky. 

Kent,  Martha  Hope,  Ind. 

Mrs.  McMichaels,  deceased,  California. 


175 

Names.  Residences. 

Langenour.  Laura  B...  Hope,  Ind. 

Lewis.  Anna  Shelbyville,  Ind. 

Mrs.  A.  Fenton,  Indianapolis,  Ind. 

Lennert,  Mary,  deceased  Hope,  Ind. 

Link,  Kitty,  deceased  Rushville,  Ind. 

Longden,  Mary  St.  Louis,  Ind. 

McMurray,  Lucy  Tuscarawas,  O. 

Mrs.  F.  H.  Gentsch,  New  Philadelphia.  O. 

Meyer,  Mary  Louisa  Louisville,  Ky. 

Mutz,  Kate  Edinburgh,  Ind. 

Mrs.  Dr.  Francis,  Edinburgh,  Ind. 

Nauman,  Louisa  Hope,  Ind. 

Mrs.  Charles  Neighbors,  Hope,  Ind. 

Noble,  Luella  Hope,  Ind. 

Norris,  Ella  Hope,  Ind. 

Oglesby,  Fannie,  deceased  Rushville,  Ind. 

Paetzel,  Clara  Hope,  Ind. 

Mrs.  Fulwider,  Kan. 

Peter,  Addie  E  Gnadenhiitten,  O. 

Mrs.  Aug.  Schultze,  Bethlehem,  Pa. 

Porter,  Emma  Hope,  Ind. 

Mrs.  Jasper  Shields,  deceased,  Hope,  Ind. 

Reed,  Alice  St.  Louis,  Ind. 

Mrs.  Aug.  Heilman.  deceased,  Hope,  Ind. 

Reed,  Caroline  St.  Louis,  Ind. 

Reed,  Susan  St.  Louis,  Ind. 

Rominger,  Adelaide  C  Franklin,  Ind. 

Rominger,  Alice  Hope,  Ind. 

Mrs.  O.  Ziegner,  deceased,  Columbus,  Ind. 

Rominger,  Louisa  Hope,  Ind. 

Mrs.  Martin  Bruner,  Hope,  Ind. 

Rudisill,  Ella,  deceased  Alamo,  Ind. 

Ruede,  Alice,  deceased  Hope,  Ind. 

Schweitzer.  Mollie.  deceased  Shelbyville,  Ind. 

Schutt,  Louisa  Hope,  Ind. 

Mrs.  L.  Fleming,  Indianapolis,  Ind. 

Schutt,  Mattie,  deceased  Hope,  Ind. 

Schutt,  Sarah  Hope,  Ind. 

Mrs.  Sarah  Kersey,  Indianapolis,  Ind. 

Senff,  Amelia  Hope,  Ind. 

Mrs.  A.  Thornton,  deceased,  Ala. 

Senseman,  Emma  Hope,  Ind. 

Philadelphia,  Pa. 

Shea,  Mary  A  Newbern.  Ind. 

Mrs.  W.  Galbraith,  deceased,  Columbus,  Ind. 
Schroeder,  Mary  Shelbyville,  Ind. 


1 76 

Names.  Residences. 

Shultz,  Cornelia  Hope,  Ind. 

Mrs.  Freeman  Rominger,  Hope,  Ind. 

Simmons,  Josephine  Hope,  Ind. 

Mrs.  C.  Coffee,  Rigby,  Ind. 

Simmons,  Sarah  Frances  Hope,  Ind. 

Mrs.  J.  J.  Brannen,  Hope.  Ind. 

Smith.  Emma  L.,  deceased  Sharon,  O. 

Smith,  Lizzie  D  \  Sharon,  O. 

Mrs.  A.  W.  Benson,  Maitland,  Orange  Co.,  Florida. 

Spaugh,  Ella  Hope,  Ind. 

Mrs.  H.  Gay,  Chicago,  111. 

Spaugh,  Lucinda,  deceased  Hope,  Ind. 

Spaugh,  Mary  Hope,  Ind. 

Mrs.  J.  Robbins,  Eureka,  Kan. 

Stapp,  Carrie  Aurora,  Ind. 

Stewart,  Jennie  B  Gallipolis,  O. 

Thomas,  Mollie  Columbus,  Ind. 

Mrs.  M.  Sparrell,  Indianapolis,  Ind. 

Toner,  Susan  I  Edinburgh,  Ind. 

Mrs.  Chas.  Hess,  deceased,  Indianapolis,  Ind. 

Trinkley,  Josephine  Hope,  Ind. 

Mrs.  Childs,  Portland,  Oregon. 

Uecke,  Emma  C  Freedom,  Wis. 

Mrs.  C.  Madsen,  Grand  Rapids,  Mich. 

Ward,  Lydia  A  West  Salem,  III. 

Mrs.  W.  Chamberlain,  deceased,  Vanita,  Okla. 

Weinland,  Anna  Hope,  Ind. 

Mrs.  Voight,  West  Salem,  111. 

White,  Mary  F  Hope,  Ind. 

Mrs.  Wesley  Yost,  Hope.  Ind. 

Wilson,  Josephine  Rushville,  Ind. 

Mrs.  Claud  Canburn. 

Zigler,  Mary  Hope,  Ind. 

Mrs.  Anderson  Shultz,  deceased,  Columbus,  Ind. 

Indiana    85 

Ohio    7 

Kentucky    2 

Iowa    3 

Illinois    2 

Wisconsin    1 

Michigan    1 

Total   101 


177 


THIRD  SCHOLASTIC  YEAR. 

1869. 

BOARD  OF  TRUSTEES. 


Rev.  Robert  de  Schweinitz, 
Rev.  Sylvester  Wolle, 
Rev.  Lewis  F.  Kampmann, 

OFFICERS  AND  TEACHERS. 


Principal  and  Superintendent. 
Rev.  F.  R.  Holland. 

Directress  of  the  Household. 
Mrs.  Augusta  E.  Holland. 

Resident  Tutoresses  and  Teachers  of  the  English  Branches. 
Miss  Elizabeth  W.  Rondthaler,      Miss  S.  H.  Wolle, 
Miss  H.  A.  Lovejoy,  Miss  Esther  W.  Rondthaler, 

Miss  Mary  McOrn,  Miss  Martha  McOrn, 

Miss  A.  W.  Reichel. 

Teacher  of  French  and  German. 
Madame  Marie  L.  Wirth. 

Teachers  of  Instrumental  Music. 
Miss  E.  W.  Rondthaler,  Miss  A.  W.  Reichel, 

Miss  Mary  McOrn,  Miss  Martha  McOrr, 

Miss  H.  A.  Lovejoy. 

Teachers  of  Vocal  Music. 
Mrs.  A.  E.  Holland,  Miss  Mary  E.  Holland, 

Miss  Mary  McOrn. 

Teacher  of  Drawing  and  Painting. 
Mrs.  Augusta  E.  Holland. 


Teacher  of  Ornamental  Work. 
Miss  Mary  E.  Holland. 


i78 


PUPILS. 

Names.  Residences. 

Albright,  Emma  Hope,  Ind. 

Bittrich,  Anna  Hope,  Ind. 

Bittrich,  Amelia  Hope,  Ind. 

Mrs.  Stirley  Caruttiers,  deceased,  Shelbyville,  Ind. 

Blickensderfer,  Cornelia  Tuscarawas,  0. 

Mrs.  C.  Bosche,  deceased  1913,  Austin,  Texas. 

Blickensderfer,  Mary  Tuscarawas,  0. 

Mrs.  E.  S.  Russell,  Alliance,  O. 

Bliss,  Flora  B  '  Hope,  Ind. 

Mrs.  Newton  Bradley,  Hope,  Ind. 

Brumley,  Anna  Louisville,  Ky. 

Mrs.  Williams,  Louisville,  Ky. 

Boynton,  Lillie  G  Hope,  Ind. 

Mrs.  H.  Smith,  Indianapolis,  Ind. 

Clarke,  Mary  Ruth  Hope,  Ind. 

Downs,  Emma  E  Columbus,  Ind. 

Mrs.  John  Stobo,  Columbus,  Ind. 

Dresel,  Elise  W  Louisville,  Ky. 

Present  address,  Evansville,  Ind. 

Dusch,  Lizzie  Louisville,  Ky. 

Mrs.  Ludwig,  Marietta,  O. 

Eisenmeyer,  Minnie  Summerfield,  III. 

Mrs.  Bernhard  Warkentin,  Newton,  Kansas. 

Eisenmeyer,  Rosa  Summerfield,  III. 

Mrs.  Charles  Penzel,  Little  Rock,  Ark. 

Eldridge,  Julia  Butlerville,  Ind. 

Fishel,  Harriet  Hope,  Ind. 

Present  address,  Indianapolis,  Ind. 

Farrer,  Maria  Edinburgh.  Ind. 

Grimes,  Sarah  E  Alamo,  Ind. 

Gross,  Anna  M  Lock  Seventeen,  O. 

Mrs.  List. 

Hahn,  Isabel  Detroit,  Mich. 

Hammond,  Emma  Tipton,  Iowa. 

Mrs.  J.  Nevin  Neiman,  deceased  1914,  Des  Moines,  Iowa. 

Hartzel,  Aracella  Hope,  Ind. 

Mrs.  Geo.  Peters,  Shelbyville,  Ind. 

Hayes,  Lizzie  Cincinnati,  O. 

Mrs.  M.  Dalmbert,  Greensburg,  Md. 

Heberhart,  Mary  E  Madison,  Ind. 

Heilman,  Anna  A  Hope,  Ind. 

Mrs.  Geo.  Weinland,  Hope,  Ind. 


179 

Names.  Residences. 

Holland,  Anna  R  Hope,  Ind. 

Mrs.  A.  H.  Thrapp,  Hope,  Ind. 

Holland,  Jennie  E  Hope,  Ind. 

N.  S.  Winterrowd,  deceased,  Atchison,  Kan. 

Johnson,  Rellie  E.,  deceased  Clifty,  Ind. 

Johnston,  Alice  M.,  deceased  New  Philadelphia,  O. 

,  Jones,  Bessie  Columbus,  Ind. 

Mrs.  Hamilton,  deceased,  Greensburg,  Ind. 

Jones,  Dora  Hope,  Ind. 

Mrs.  N.  Bradley,  Hartsville,  Ind. 

Jones,  Lizzie  Hope,  Ind. 

Keehln,  Addie  Hope,  Ind. 

Mrs.  Elmer  Williams,  deceased,  Out  West. 

Kent,  Martha  Hope,  Ind. 

Mrs.  McMichael,  Cal. 

Kent,  Mary  Hope,  Ind. 

Mrs.  Venable,  Louisville,  Ky. 

Kilgore,  Ella  Port  Washington,  O. 

Mrs.  E.  Emmerson.  deceased,  Port  Washington. 

Kilgore,  Romain  R  Port  Washington,  O. 

Mrs.  R.  Armstrong,  deceased,  Indianapolis,  Ind. 

Knauss,  Lottie  M  Tuscarazvas,  O. 

Mrs.  Galbraith,  Tuscarawas,  O. 

Kron,  Verona  Evansvillc,  Ind. 

Mrs.  Knaus,  deceased. 

Krumme,  Helena  Evansville,  Ind. 

Lennert,  Mary  A  Hope,  Ind. 

Levering,  Alice  Olney,  III. 

McEwen.  Mary  Columbus,  Ind. 

Mrs.  Hamilton,  deceased,  Chicago,  111. 

McEwen,  Ruth,  deceased  Columbus,  Ind. 

McGregor,  Lizzie,  deceased  Bennington,  Ind. 

McMurray,  Lucy  Tuscarawas,  O. 

Mrs.  F.  H.  Gentsch,  New  Philadelphia,  O. 

Meyer,  Louisa  Louisville,  Ky. 

Miller,  Sarah  Hope,  Ind. 

Mrs.  Geo.  Ktmp.  Hope,  Ind. 

Mooney,  Mary  Columbus,  Ind. 

Mrs.  Montgomery,  deceased,  Columbus,  Ind. 

Xauman,  Louisa  Hope,  Ind. 

Mrs.  Charles  Neighbors.  Hope,  Ind. 

Oglesby,  Fannie,  deceased  Rushvillc,  Ind. 

Perry,  Kate  Columbus,  Ind. 

Perry,  Maggie  Columbus,  Ind. 

Peter,  Addie  E  Gnadenhiitten,  O. 

Mrs.  Dr.  A.  Schultze,  Bethlehem,  Pa. 


i8o 

Names.  Residences. 

Pfeiffer,  Maggie  Louisville,  Ky. 

Mrs.  Bryant,  Louisville,  Ky. 

Reed,  Alice  St.  Louis,  Ind. 

Mrs.  Aug.  Heilman,  Hope,  Ind. 

Rominger,  Adelaide  C  Franklin,  Ind. 

Hope,  Ind. 

Ross,  Emma  Rushville,  Ind. 

Rudisill,  Ella,  deceased  Alamo,  Ind. 

Rushhaupt,  Bertha  Indianapolis,  Ind. 

Mrs.  Geo.  Dixon,  Indianapolis,  Ind. 

Rushhaupt,  Emma  Indianapolis,  Ind. 

Mrs.  A.  M.  Kuhn,  deceased,  Indianapolis,  Ind. 

Schutt,  Sarah  Hope,  Ind. 

Mrs.  Kersey,  Indianapolis,  Ind. 

Schutt,  Louisa  Hope,  Ind. 

Mrs.  Fleming,  Indianapolis,  Ind. 

Senff,  Amelia  Hope,  Ind. 

Mrs.  Thornton,  deceased. 

Senff,  Anna  Hope,  Ind. 

Mrs.  Hart,  Kansas. 

Senseman,  Emma  Hope,  Ind. 

Philadelphia,  Pa. 

Shields,  Laura  Columbus,  Ind. 

Simm,  Carrie  Louisville,  Ky. 

Mrs.  Dusch. 

Simmons,  Sarah  Frances  Hope,  Ind. 

Mrs.  J.  J.  Brannen,  Hope,  Ind. 
Smith,  Emma  L.,  deceased  Sharon,  0. 

Smith,  Lizzie  D  Sharon,  O. 

Mrs.  W.  Benson,  Maitland,  Orange  Co.,  Florida. 

Snider,  Clara  St.  Louis  Crossing,  Ind. 

Mrs.  Chas.  Messick,  St.  Louis  Crossing,  Ind 

Spaugh,  Ella  Hope,  Ind. 

Mrs.  H.  Gay,  Chicago,  111. 

Spaugh,  Mary  Hope,  Ind. 

Mrs.  J.  Robbins,  Ureka,  Kan. 

Stapp,  Ida  M  Madison,  Ind. 

Mrs.  John  McGreggor,  Madison,  Ind. 

Struble,  Kate  A  Taylorsville,  Ind. 

Mrs.  Jones,  Taylorsville,  Ind. 

Struble,  Ursa  M  Taylorsville,  Ind. 

Mrs.  Hayworth,  Wichita,  Kan. 

Thompson.  Martha  Waynesville,  Ind 

Mrs.  Spurgeon,  Columbus,  Ind. 
Thompson,  Mary,  deceased  Waynesville,  Ind. 


KSl 


Names.  Residences. 

Uecke,  Emma  C  Freedom,  Wis. 

Mrs.  C.  Madsen.  Grand  Rapids,  Wis. 

Walton,  Emma  Tuscarawas,  0. 

Ward,  Lydia  West  Salem,  III. 

Mrs.  W.  Chamberlain,  deceased,  Vaneta,  Okla. 
Weinland,  Carrie  Hope,  Ind. 


Indiana   60 

Ohio   13 

Kentucky    6 

Illinois    4 

Iowa    1 

Wisconsin    1 

Michigan    1 


Total 


182 


FOURTH  SCHOLASTIC  YEAR. 


1870. 

BOARD  OF  TRUSTEES. 

Rev.  Robert  de  Schweinitz, 
Rev.  Sylvester  Wolle, 
Rev.  Lewis  F.  Kampmann, 

OFFICERS  AND  TEACHERS. 


Principal  and  Superintendent. 
Rev.  F.  R.  Holland. 

Directress  of  the  Household. 
Mrs.  Augusta  E.  Holland. 


Resident  Tutoresses  and  Teachers  of  the  English  Branches. 
Miss  Elizabeth  W.  Rondthaler,      Miss  Martha  McOrn, 
Miss  H.  A.  Lovejoy,  Miss  A.  W.  Reichel, 

Mrs.  J.  B.  Silliman.  Atchison,  Kan.  Miss  Lucy  McMurray, 
Miss  Mary  McOrn,  Miss  Addie  E.  Peter. 

Miss  Esther  W.  Rondthaler, 


Deceased. 

Teacher  of  French  and  German. 
Madame  Marie  L.  Wirth. 

Teachers  of  Instrumental  Music. 


Mrs.  Warman,  deceased. 

Teachers  of  Vocal  Music. 


Miss  Esther  W.  Rondthaler, 

(Deceased.) 
Miss  A.  W.  Reichel, 


Miss  Mary  McOrn, 
Miss  Martha  McOrn, 
Madame  M.  L.  Wirth. 


Mrs.  A.  E.  Holland, 


Miss  Mary  E.  Holland, 


Teacher  of  Ornamental  Work. 
Miss  Mary  E.  Holland. 


i»3 


PUPILS. 

Names.  Residences. 

Baer,  Lizzie  M  Summer  field,  III. 

Baurmann,  Huldah  Louisville,  Ky. 

Bittrich,  Amelia  Hope,  Ind. 

Mrs.  S.  Caruthers,  deceased,  Shelbyville,  Ind. 

Blair,  Eva  Shelbyville,  Ind. 

Blair,  Flora  Shelbyville,  Ind. 

Blickensderfer,  Mary  Tuscarawas,  O. 

Mrs.  E.  Russell,  Alliance,  O. 

Bliss,  Flora  Hope,  Ind. 

Mrs.  Newton  Bradley,  Hope,  Ind. 

Boynton,  Lillie  Hope,  Ind. 

Mrs.  Harry  Smith,  Indianapolis,  Ind. 

Bredeweg,  Caroline  Quincy,  III. 

Brumley,  Anna  Louisville,  Ky. 

Mrs.  Williams,  Louisville,  Ky. 

Clark,  Mollie  Hope,  Ind. 

Dresel,  Elise  W  Louisville,  Ky. 

Present  address,  Evansville,  Ky. 

Eisenmeyer,  Minnie  Summerfield,  III. 

Mrs.  Bernard  Warkentin,  Newton,  Kan. 

Enderlin,  Regina  Lauisvillc,  Ky. 

Mrs.  R.  Koch,  Louisville,  Ky. 

Ensley,  Ellie  Shelby  Co.,  Ind. 

Mrs.  Ella  Hawkins,  Shelbyville,  Ind. 

Farrer,  Maria.."  Edinburgh,  Ind. 

Gard,  Lizzie  Hope,  Ind. 

Gilmour,  Mollie  Forest  Hill,  Ind. 

Gramm,  Emily  Oakland,  Ind. 

Mrs.  Baehr,  Hill  City,  Minn. 

Hahn,  Isabelle  Detroit,  Mich. 

Hall,  Anna  Cincinnati,  O. 

Hall,  Rebecca  Cincinnati,  O. 

Handrick,  Maria  Hope,  Ind. 

Harris,  Rose  Port  Washington,  O. 

Mrs.  Thomas  Barnes,  Neb. 

Hartzell,  Arracilla  Hope,  Ind. 

Mrs.  Geo.  Peters,  Shelbyville,  Ind. 

Hege,  Anna  Hope,  Ind. 

Mrs.  A.  Clark,  Denver,  Col. 

Heilman,  Anna  Hope.  Ind. 

Mrs.  Geo.  Weinland,  Hope,  Ind. 


1 84 

Names.  Residences. 

Holland,  Jane  E  Hope,  Ind. 

Mrs.  Noble  S.  Winterrowd,  deceased,  Atchison,  Kan. 

Hunter,  Olive  Columbus,  Ind. 

Jarvis,  Anna  Hope,  Ind. 

Johnson,  Addie  B  Clifty,  Ind. 

Colony,  Kansas. 

Johnston,  Alice,  deceased  New  Philadelphia,  0. 

Keehln,  Addie  '  Hope,  Ind. 

Mrs.  E.  Williams,  deceased,  Out  West. 

Kilgore,  Ella  Port  Washington,  O. 

Mrs.  Dr.  Emmerson,  deceased. 

Kron,  Verona  Evansville,  Ind. 

Mrs.  Knaus,  deceased. 

Krumme,  Helena  Evansville,  Ind. 

Kuhlenhoelter,  Minna  Quincy,  III. 

Lennert,  Mary,  deceased  Hope,  Ind. 

Lewis,  Blanch,  deceased  Madison,  Ind. 

Link,  Texas  Rushville,  Ind. 

Mrs.  M.  Johnson,  Rushville,  Ind. 

Logan,  Jane  Edinburgh,  Ind. 

Logan,  Mary  Edinburgh,  Ind. 

Marlow,  Mollie  Forest  Hill,  Ind. 

McEwen,  Mary  Columbus,  Ind. 

Mrs.  Hamilton,  deceased.  Chicago,  111. 

McEwen,  Ruth,  deceased  Columbus,  Ind. 

Miller,  Sarah  Bartholomew  Co.,  Ind. 

Mrs.  Geo.  Kemp,  Hope,  Ind. 

Nauman,  Louisa  Hope,  Ind. 

Mrs.  Charles  Neighbors,  Hope,  Ind. 

Oglesby,  Fannie,  deceased  Rushville,  Ind. 

Pfeiffer,  Maggie  Louisville,  Ky. 

Mrs.  Bryant,  Louisville,  Ky. 

Ramsey,  India  Indianapolis,  Ind. 

Mrs.  I.  Spitz,  Indianapolis,  Ind. 

Rebhan,  Sarah  Louisville,  Ky. 

Mrs.  S.  Pegram,  Louisville,  Ky. 

Reeve,  Anna  New  Salem,  Ind. 

Rominger,  Adelaide  C  Franklin,  Ind. 

Rominger,  Alice  Bartholomew  Co.,  Ind. 

Mrs.  O.  Ziegner,  Columbus,  Ind. 

Roope,  Anna  Hope,  Ind. 

Mrs.  James  Pell,  Indianapolis,  Ind. 

Routh,  Jennie  P  St. Joseph,  Mo. 

Rushhaupt,  Bertha  Indianapolis,  Ind. 

Mrs.  Geo.  Dixon,  Indianapolis,  Ind. 
Schmidt,  Annie  New  Bremen,  O. 


i85 

Xaiies.  Residences. 

Schmull.  Emma  Indianapolis,  Ind. 

Schmutt,  Sarah  Hope,  Ind. 

Mrs.  Kersey,  Indianapolis,  Ind. 

Schutt,  Louisa  Indianapolis,  Ind. 

Mrs.  L.  Fleming,  Indianapolis,  Ind. 

Senff,  Amelia  Hope,  Ind. 

Mrs.  A.  Thornton,  deceased,  Ala. 

Senseman,  Emma  Hope,  Ind. 

Smith,  Emma  L.,  deceased  Sharon,  O. 

Smith.  Lizzie  D  Sharon,  O. 

Mrs.  A.  W.  Benson,  Maitland,  Orange  Co.,  Fla. 

Smith,  Mary  Clifford,  Ind. 

Smiley,  Mary,  deceased  Forest  Hill,  Md. 

Spaugh,  Ella  Hope,  Ind. 

Mrs.  Harry  Gay,  Cricago,  111. 

Stempel,  Adele  Long  Grove,  III. 

Thompson,  Mattie  Waynesville,  Ind. 

Mrs.  Spurgeon,  Columbus,  Ind. 

Thompson.  Mary  Waynesville,  Ind. 

Mrs.  Newsome,  deceased. 

Tousey,  Kate  V  Indianapolis,  Ind. 

Uecke,  Emily  Freedom,  Wis. 

Mrs.  Francis  R.  Dittmer,  Seymour,  Wis. 

Vogler,  Louisa  Both-well,  Out. 

Ward,  Clara  West  Salem,  III. 

Trained  Nurse,  New  York  City. 

Ward,  Lydia  West  Salem,  III. 

Mrs.  W.  Chamberlain,  deceased,  Vanita,  Okla. 

Weinland,  Carrie    Hope,  Ind. 

Wiemeyer,  Anna  New  Bremen,  O. 

Wiemeyer,  Sophia  New  Bremen,  O. 

Williams,  Charity  Flatrock,  Ind. 

Mrs.  Martin  Cutsinger,  Edinburgh,  Ind. 

Wohlfarth,  Mary  Green  Bay,  Wis. 

Mrs.  H.  Hein,  West  Green  Bay,  Wis. 

Indiana   52 

Ohio   11 

Kentucky    7 

Illinois    7 

Wisconsin    3 

Michigan    1 

Louisiana    1 

Ontario    1 


6 


Total 


1 86 

FIFTH  SCHOLASTIC  YEAR. 

1871 

BOARD  OF  TRUSTEES. 


Rzv.  Robert  de  Schweinitz, 
Rev.  Sylvester  Wolle, 
Rev.  Lewis  F.  Kampmann, 

OFFICERS  AND  TEACHERS. 


Principal  and  Superintendent. 
Rev.  F.  R.  Holland. 

Directress  of  the  Household. 
Mrs.  Augusta  E.  Holland. 

Resident  Tutoresses  and  Teachers  of  the  English  Branches. 
Miss  Mary  McOrn,  Miss  Anna  Luckenbach, 

Miss  Lucy  McMurray,  Miss  Kittie  Leak, 

Miss  Addie  E.  Peter,  Miss  Emma  Blickensderfer, 

Miss  Augusta  Lichtenthaeler,  (Mrs.  Titze.) 

Teacher  of  French  and  German. 
Madame  Marie  Wirth, 
Deceased. 

Teacher  of  Instrumental  Music. 
Mr.  E.  L.  Schulze,  Miss  Mary  McOrn, 

Miss  Augusta  Lichtenthaeler. 

Teachers  of  Vocal  Music. 
Miss  Mary  E.  Holland,  Miss  Anna  R.  Holland. 

Teacher  of  Drawing  and  Painting. 
Mrs.  Augusta  E.  Holland. 


Teacher  of  Ornamental  Work. 
Miss  Mary  E.  Holland. 


i«7 


PUPILS. 

Names.  Residences. 

Adams.  Mollie  Hope,  Ind. 

Bachman,  Sarah  Hope,  Ind. 

Mrs.  M.  O.  Wooley,  Hope,  Ind. 

Baer.  Lizzie  M  Summerville,  III. 

Barth.  Emma  Cincinnati,  O. 

Mrs.  Samuel  Gabbert,  deceased,  Ashland,  Kan. 

Bauerman,  Huldah  Louisville,  Ky. 

Bauerman,  Martha  Louisville,  Ky. 

Boynton,  Lillie  Hope,  Ind. 

Mrs.  Harry  B.  Smith,  Indianapolis,  Ind. 

Boynton.  Mary  A  Elizabethtown,  Ind. 

Brederweg.  Caroline  Quincy,  III. 

Brumley,  Anna  Louisville,  Ky. 

Mrs.  Williams,  Louisville,  Ky. 

Carney.  Lottie  Flatrock,  Ind. 

Childers.  Mary  Scipio,  Ind. 

Clendening.  Emma  Sardinia,  Ind. 

Craig,i  Anna  B  Madison,  Wis. 

Mrs.  J.  B.  Safford,  Crafton,  Pa. 

Cutsinger.  Hannah  B  Edinburgh,  Ind. 

Cutsinger.  India  R  Edinburgh,  Ind. 

Mrs.  Dietrick,  Franklin,  Ind. 

Daily,  Emma  Hope,  Ind. 

Daily.  Ida  Hope,  Ind. 

Mrs.  Chas.  B.  Riley.  Indianapolis,  Ind. 

Daily,  Lenna  Indianapolis,  Ind. 

De  Golier,  Eda  Cincinnati,  O. 

Mrs.  Randall,  deceased. 

Detterer.  Caroline  Green  Bay,  Wis. 

Mrs.  Ernst.  Weber,  deceased,  Alaska. 

Elliott.  Martha  Cliffy,  Ind. 

Enderlin,  Regina  Louisville,  Ky. 

Mrs.  R.  H.  Koch,  Louisville.  Ky. 

Ensley,  Ellie  Flat  Rock,  Ind. 

Mrs.  E.  Hawkins,  Shelbyville,  Ind. 

Estel.  Caroline  H  St.  Louis,  Mo. 

Mrs.  Dr.  G.  S.  Schurricht,  St.  Louis,  Mo. 

Fishel.  Harriet  Hope,  Ind. 

Feurig,  Emma  Watertown,  Wis. 

Mrs.  Michelstetter,  Appleton.  Wis. 

Gard,  Lizzie  Hope,  Ind. 

Gartin.  Nannie  Forest  Hill.  Ind. 


188 

Names.  Residences. 

Gramm,  Emily  Oakland,  Ind. 

Mrs.  Rev.  C.  Baehr,  Hill  City,  Minn. 

Gregg,  Lina  Alert,  Ind. 

Hall,  Anna  Cincinnati,  O. 

Hall,  Rebecca  Cincinnati,  O. 

Harris,  Rose  Port  Washington,  O. 

Hartzell,  Aracilla  >.  Hope,  Ind. 

Mrs.  Geo.  Peters,  Shelbyville,  Ind. 

Hildebrand,  Katie  Indianapolis,  Ind. 

Mrs.  Ed.  J.  Clark,  Shelbyville,  Ind. 

Hunter,  Olive  Columbus,  Ind. 

Irion,  Minna  Femme,  Osage,  Mo. 

Mrs.  Rev.  Jacob  Irion,  St.  Louis,  Mo. 

Jones,  Dora  Hope,  Ind. 

Mrs.  N.  Bradley,  deceased,  Hope,  Ind. 

Johnston,  Lizzie  F  Ann  Arbor,  Mich. 

Johnston,  Viola,  deceased  New  Philadelphia,  O. 

Keehln,  Addie  Hope,  Ind. 

Mrs.  E.  Williams,  deceased,  Texas. 

Kemp,  May  Hope,  Ind. 

Mrs.  A.  R.  Renton,  Morristown,  Ind. 

Kron,  Verona  Evansville,  Ind. 

Mrs.  Knaus,  deceased. 

Kuhlenhoelter,  Minna  Quincy,  III. 

Leggett,  Laura  Alice  Edinburg,  Ind. 

Mrs.  D.  Webb,  deceased,  Edinburgh,  Ind. 

Link,  Texas  Rushville,  Ind. 

Mrs.  Margaret  Johnson.  Rushville,  Ind. 

Logan,  Jane  Edinburgh,  Ind. 

Logan,  Mary  Edinburgh,  Ind. 

Lochenour,  Laura  Olney,  III. 

Meek,  Laura  Louisville,  Ky. 

Miller,  Sarah  Hope,  Ind. 

Mrs.  Geo.  Kemp,  Hope,  Ind. 

Nauman,  Louisa  Hope,  Ind. 

Mrs.  Charles  Neighbors,  Hope,  Ind. 

Newcomb,  Edith  Whitewater,  Wis. 

Nuelsen,  Clara,  deceased  Cincinnati,  O. 

Ogelsby,  Fannie,  deceased  Rushville,  Ind. 

Pfeiffer,  Maggie  Louisville,  Ky. 

Mrs.  M.  Bryant,  Louisville,  Ky. 

Philbrick,  Mattie  Edinburgh,  Ind. 

Porter,  Fena  St.  Louis,  Ind. 

Mrs.  Rev.  Duncan,  Franklin,  Ind. 

Porter,  Mary  St.  Louis,  Ind. 

Mrs.  S.  Nading,  deceased,  Hope,  Ind. 


i8g 

Names.  Residences. 

Porter,  Mattie  

Mrs.  S.  Nading,  Connersville,  Ind. 

Ramsey,  India  Columbus,  Ind. 

Mrs.  Spitz,  Indianapolis,  Ind. 

Rhodes,  Nina  Canal  Dover,  O. 

Mrs.  William  Kreiter,  Toledo,  O. 

Rice,  Emma  Hope,  Ind. 

Mrs.  Charles  Albright,  deceased,  Hope,  Ind. 

Richards,  Joyce  Boxley,  Ind. 

Roope,  Anna  Hope,  Ind. 

Mrs.  James  Pell,  Indianapolis,  Ind. 

Routh,  Jeanie  P  St.  Joseph,  Mo. 

Rothrock,  Alice  Hope,  Ind. 

Mrs.  C.  Slocum,  Indianapolis,  Ind. 

Schnull.  Emma  Indianapolis,  Ind. 

Schuler,  Marie  Greyville,  III. 

Deceased,  Herrnhut.  Germany. 

Sent?,  Amelia  Hope,  Ind. 

Mrs.  A.  Thornton,  deceased,  Alabama. 

Senseman,  Emma  Hope,  Ind. 

Philadelphia,  Pa. 

Schutt,  'Louisa  Hope,  Ind. 

Mrs.  L.  Fleming,  Indianapolis,  Ind. 

Schutt,  Sarah  Hope,  Ind. 

Mrs.  Kersey,  Indianapolis,  Ind. 

Shultz,  Belle  Hope,  Ind. 

Mrs.  G.  B.  Stapp,  Columbus,  Ind. 

Shultz,  'Mary  F  Hope,  Ind. 

Shultz,  Miranda  Hope,  Ind. 

Mrs.  J.  C.  Fishel,  Hope,  Ind. 

Spaugh,  Cassie  Hope,  Ind. 

Mrs.  C.  Daugherty,  deceased,  Indianapolis,  Ind. 

Spaugh,  Ellen  L  Hope,  Ind. 

Mrs.  E.  Pickard,  Hope,  Ind 

Stempel,  Adele  Long  Grove,  III. 

Struble,  Katie  Taylor sville,  Ind. 

Mrs.  Dr.  Jones,  deceased,  Taylorsville,  Ind. 

Struble,  Ursa  Taylorsville,  Ind. 

Mrs.  Hayworth,  Kansas. 

Smith,  Mary  Clifford,  Ind. 

Thompson,  Mary  Waynesville,  Ind. 

Mrs.  Newsome,  deceased. 

Thompson,  Mattie  Waynesville,  Ind. 

Mrs.  Spurgeon,  Columbus,  Ind. 
Toner,  Margaret,  deceased  Edinburgh,  Ind. 


190 

Names.  Residences. 

Uecke,  Augusta   Freedom,  Wis. 

Mrs.  Herbert  C.  Scofield,  Sturgeon  Bay,  Wis. 

Uecke,  Emily  '  Freedom,  Wis. 

Mrs.  Francis  R.  Dittmer,  Seymour,  Wis. 

Vogler,  Louisa  Bothwell,  Ont. 

Ward,  Clara  West  Salem,  III. 

Trained  Nurse,  New  York  City. 

Ward,  Lydia  ,  West  Salem,  III. 

Mrs.  W.  Chamberlain,  deceased,  Vanita,  Okla. 

Weinland,  Carrie  Hope,  Ind. 

White,  Ida  Edinburgh,  Ind. 

Williams,  Charity  Flatrock,  Ind. 

Mrs.  Martin  Cutsinger,  Edinburgh,  Ind. 

Winterrowd,  Alice  Winterrowd,  Ind. 

Wolfarth,  Mary  Fort  Howard,  Wis. 

Mrs.  H.  Hein,  West  Green  Bay,  Wis. 

Indiana    68 

Ohio    8 

Illinois    8 

Kentucky    6 

Wisconsin    6 

Missouri    2 

Michigan    1 

Louisiana    1 

Ontario    I 


Total 


i9 1 


SIXTH  AND  SEVENTH  SCHOLASTIC  YEARS 

1872-1873. 

BOARD  OF  TRUSTEES. 


Rev.  Robert  de  Schweinitz, 
Rev.  Sylvester  Wolle, 
Rev.  Lewis  F.  Kampmann, 

OFFICERS  AND  TEACHERS. 


Principal  and  Superintendent. 
Rev.  F.  R.  Holland. 

Directress  of  the  Household. 
Mrs.  Augusta  E.  Holland. 

Professor  of  Music. 
Mr.  F.  A.  AlbrecHt. 

Resident  Tutoresses. 
Miss  Lucy  McMurray,  Miss  Augusta  Lichtenthaler,' 

Miss  Kittie  Leak,  Miss  Addie  Peter, 

Miss  Emma  Hammond,  Miss  Mary  McOrn, 

Miss  Lizzie  Tweed,*  Miss  Elise  Dresel,! 

Mrs.  Robinson.  Miss  Anna  R.  Holland.! 

Miss  Emma  Blickensderfer* 
Mrs.  Titze. 

Teachers  of  French. 
Rev.  L.  R.  Huebner,*  Miss  Elise  Dresel,! 

Teachers  of  German. 
Miss  Elise  Dresel,  Miss  Lucy  McMurray. 

Teachers  of  Instrumental  Music. 
Miss  Emma  Hammond,  Miss  Mary  McOrn, 

Miss  Elise  Dresel. 

Teachers  of  Vocal  Music. 
Miss  Anna  R.  Holland, 
Miss  Emma  Hammond, 

Teacher  of  Drawing,  Painting  and  Ornamental  Work. 
Mrs.  Augusta  E.  Holland. 

•Till  June,  18  72.    fFrom  September  1,  1872. 


192 

PUPILS. 


Names.  1871-1872  Residences. 

Bachman,  Sarah  Hope,  Ind. 

Mrs.  M.  O.  Wooley,  Hope,  Ind. 

Barth,  Emma  Cincinnati,  0. 

Mrs.  Samuel  Gabbert,  deceased,  Ashland,  Kan. 

Barth.  Ida  Cincinnati,  O. 

Mrs.  C.  H.  Hoffman,  Cincinnati,  O. 

Beitel.  Sarah  A  Hope,  Ind. 

Billiard,  Addie  Hope,  Ind. 

Mrs.  James  Rights.  Indianapolis,  Ind. 

Billiard.  Dema  Hope,  Ind. 

Mrs.  M.  Hartzel.  Hope,  Ind. 

Bittrich,  Anna  Hope,  Ind. 

B  reining.  Ida  Columbus,  Ind. 

Brumley,  Anna  Louisville,  Ky. 

Mrs.  Williams,  Louisville,  Ky. 

Butler,  Jennie,  deceased  Mil  ford,  Ind. 

Carney,  Lottie  "  Flatrock,  Ind. 

Clark,  Alice  Columbus,  Ind. 

Mrs.  McCullough.  Columbus,  Ind. 

Cassell,  Clara  Greensburg,  Ind. 

Coons,  Laura  St.  Louis,  Mo. 

Craig.  Anna  B  Madison,  Ind. 

Mrs.  J.  B.  Safford,  Crafton,  Pa. 

Detterer,  Caroline  Green  Bay,  Wis. 

Mrs.  Ernst  Weber,  deceased,  Alaska. 

Ensley,  Ella  Flat  Rock,  Ind. 

Mrs.  Hawkins,  Shelbyville,  Ind. 

Ensley,  Rachel  Edinburgh,  Ind. 

Estel,  Anna  M  St.  Louis,  Mo. 

Mrs.  C.  Lange.  St.  Louis,  Mo. 

Feurig,  Emma  Watertown,  Wis. 

Mrs.  W.  Michelstetter,  Appleton,  Wis. 

Gramm,  Emily  Cincinnati.  O. 

Mrs.  Rev.  C.  Baehr,  Hill  City,  Minn. 

Hall.  Rebecca  Louisville,  Ky. 

Hartmann,  Talitha  Chicago,  III. 

Mrs.  Robt.  Kohlsatt.  deceased  October,  1916,  Los  Angeles,  Cal. 

Hartzell,  Aracilla  Hope,  Ind. 

Mrs.  Geo.  Peters,  Shelbyville,  Ind. 

Hill.  Florence,  deceased  Columbus,  Ind. 

Hill,  Mamie  Columbus,  Ind. 

Mrs.  Mayfield,  Indianapolis,  Ind. 


193 

Names.  Residences. 

Holland,  Jane  E  Hope,  Ind. 

Mrs.  N.  S.  Winterrowd,  Atchison,  Kan. 

Huebener,  Carrie  Hope,  Ind. 

Mrs.  F.  Detterer,  Bethlehem,  Pa. 

Irion,  Minna  Femme,  Osage,  Mo. 

Mrs.  Rev.  Jacob  Irion,  deceased,  St.  Louis,  Mo. 

Israel,  Hermine  West  Salem,  III. 

Mrs.  William  Frank,  Riverton,  N.  J. 

Jenkins,  Laura  B  Cincinnati,  O. 

Jerome,  Emma  Saginaw  City,  Mich. 

Johnston,  Viola,  deceased  New  Philadelphia,  O. 

Jones,  Dora  Hope,  Ind. 

Mrs.  N.  Bradley,  deceased,  Hartsville,  Ind. 

Jones,  Florence  Hope,  Ind. 

Mrs.  J.  Phillippy,  Summitville,  Ind. 

Keehln,  Addie  Hope,  Ind. 

Mrs.  E.  Williams,  West. 

Ketterer,  Amelia  Miltonsburg,  O. 

Legate,  Alice  Edinburgh,  Ind. 

Mrs.  D.  Webb,  deceased,  Edinburgh,  Ind. 

Mooney,  Lizzie  Columbus,  Ind. 

Mrs.  N.  R.  Keyes,  deceased,  Columbus,  Ind. 

Nauman,  Louisa  Hope,  Ind. 

Mrs.  Charles  Neighbors,  Hope,  Ind. 

Neligh,  Ida  Hope,  Ind. 

Mrs.  F.  Specht.  Indianapolis,  Ind. 

Ramsey,  India  Charleston,  Ind. 

Mrs.  Spitz,  Indianapolis,  Ind. 

Reed,  Alice  St.  Louis,  Ind. 

Mrs.  Aug.  Heilman,  deceased,  Hope,  Ind. 

Rhodes,  Nina  Canal  Dover,  O. 

Mrs.  W.  Kreiter,  Toledo,  O. 

Poope,  Anna  M  Hope,  Ind. 

Mrs.  J.  Pell,  Indianapolis,  Ind. 

Schmidt,  Sophia  New  Bremen,  O. 

Senff,  Amelia  Hope,  Ind. 

Mrs.  A.  Thornton,  deceased,  Ala. 

Senff,  Anna  Hope,  Ind. 

Mrs.  Dr.  Hart,  West. 

Senseman,  Emma  Olney,  III. 

Philadelphia,  Pa. 

Schuler,  Marie  Greyville,  III. 

Deceased,  Herrnhut,  Germany. 

Shultz,  Belle  Hope,  Ind. 

Mrs.  Geo.  Stapp,  Columbus,  Ind. 
Shultz,  Mary  F  Hope,  Ind. 


194 

Names.  Residences. 

Shultz,  Miranda  Hope,  Ind. 

Mrs.  J.  C.  Fishel,  Hope,  Ind. 

Simmons,  Frances  Hope,  Ind. 

Mrs.  J.  J.  Brannen,  Hope,  Ind. 

Smith,  Mary  '..Flat  Rock,  Ind. 

Spaugh,  Catherine  Hope,  Ind. 

Mrs.  Cassie  Daugherty,  deceased,  Indianapolis,  Ind. 

Spaugh,  Ellen  L  5  Hope,  Ind. 

Mrs.  F.  Pickard,  Hope,  Ind. 

Stempel,  Minna  Long  Grove,  III. 

Stussel,  Sophia  Louisville,  Ky. 

Mrs.  Sanaman,  Louisville,  Ky. 

Thompson,  Martha  Waynesville,  Ind. 

Mrs.  Spurgeon,  Columbus,  Ind. 

Thompson,  Mary,  deceased  Waynesville,  Ind. 

Toner,  Maggie  A.,  deceased  Edinburgh,  Ind. 

Uecke,  Augusta  Freedom,  Wis. 

Mrs.  Herbert  C.  Scofield,  Sturgeon  Bay,  Wis. 

Uecke,  Emily  Freedom,  Wis. 

Mrs.  Francis  R.  Dittmer.  Seymour,  Wis. 

Vogler,  Louisa  M  Bothwell,  Ont. 

Ward,  Clara  West  Salem,  III. 

Trained  Nurse,  New  York  City. 

Williams,  Ella  A  Edinburgh,  Ind. 

Wolfarth,  Mary  Fort  Howard,  Wis. 

.Mrs.  H.  Hein,  Green  Bay,  Wis. 

Zigler,  Lillie  Hope,  Ind. 

Mrs.  Cunningham,  deceased,  Indianapolis,  Ind. 

SENIOR  CLASS  OF  1872. 


Names.  Residences. 

Anna  Brumley  Louisville,  Ky. 

Emma  Barth  Cincinnati,  O. 

Martha  Thompson  Waynesville,  Ind. 

Mary  Thompson  Waynesville,  Ind. 

PUPILS,  1872- 1873- 


Names.  Residences. 

Arwine,  Hattie  Columbus,  Ind. 

Bachman,  Sarah  Hope,  Ind. 

Mrs.  M.  O.  Wooley,  Hope,  Ind. 

Billiard,  Addie  Hope,  Ind. 

Mrs.  J.  Rights,  Indianapolis,  Ind. 


195 

Names.  Residences. 

Billiard.  Dema  Hope,  Ind. 

Mrs.  Mumford  Hartzel,  Hope,  Ind. 
Bode,  Minna  Chicago,  III. 

Carter,  Jessie  St.  Louis  Crossing,  Ind. 

Cassell,  Clara  Greensburg,  Ind. 

Craig,  Anna  B  Madison,  Ind. 

Mrs.  J.  B.  Safford,  Crafton,  Pa. 
DeLong,  Emma  V  Summer  field,  III. 

Detterer,  Caroline  Green  Bay,  Wis. 

Mrs.  Ernst  Weber,  deceased,  Alaska. 

Eisenmeyer,  Mary  Mascoutah,  III. 

Mrs.  Dr.  Fuchs,  Mascoutah,  111. 

Eisenmeyer,  Amelia  Summerfield,  III. 

Mrs.  A.  Hecker,  Kansas  City,  Mo. 

Grarrim,  Emily  Cincinnati,  O. 

Mrs.  Rev.  C.  Baehr,  Hill  City,  Minn. 

Hartmann,  Talitha  Chicago,  III. 

Mrs.  Robt.  Kohlsatt,  deceased  October,  1916,  Los  Angeles,  Cal. 

Heinicke,  Amelia  '  St.  Louis,  Mo. 

Mrs.  A.  Baer,  Le  Grand,  Iowa. 

Hill,  Florence,  deceased  Columbus,  Ind. 

Hill,  Mary  Columbus,  Ind. 

Mrs.  Mayfield,  Indianapolis,  Ind. 

Holland,  Jane  E  Hope,  Ind. 

Mrs.  N.  S.  Winterrowd,  deceased,  Atchison,  Kan. 

Huebener,  Carrie  Hope,  Ind. 

Mrs.  F.  Detterer,  Bethlehem,  Pa. 

Israel,  Hermina  West  Salem,  III. 

Mrs.  W.  Frank,  Palmyra,  N.  J. 

Jenkins,  Laura  B  Cincinnati,  O. 

Johnson,  Addie  Clifty,  Ind. 

Jones,  Florence  Hope,  Ind. 

Mrs.  John  Philippy,  Summitville,  Ind/ 

Keehln,  Addie  Hope,  Ind. 

Mrs.  E.  Williams,  deceased,  West. 

Kendall,  Laura  Mount  Auburn,  Ind. 

Ketterer,  Amelia  Miltonsburg,  O. 

Kilgore,  Maggie  R  Port  Washington,  O. 

Mrs.  McDonald,  deceased,  Port  Washington,  O. 

Knobelsdorf,  Ida,  deceased  Chicago,  III. 

Lassig,  Emma  Chicago,  III. 

Mrs.  Bartholomew,  Heidelberg,  Germany. 


196 

Names.  Residences. 

Luethi,  Anna  Gnadenhuetten,  O. 

Mrs.  A.  Richards,  deceased.  New  Philadelphia,  O. 

Myers,  Edith  A  Milford,  Ind. 

Mrs.  Hill,  Alliance,  Neb. 

Mutz,  Etoile  B  Edinburgh,  Ind. 

Mrs.  W.  M.  Pierson,  Morristown,  Ind. 

Nauman,  Louisa  Hope,  Ind. 

Mrs.  Charles,  Neighbors,  Hope,  Ind. 

Porter,  Mattie,  deceased  Hope,  Ind. 

Ramsey,  India  Charleston,  Ind. 

Mrs.  Spitz,  Indianapolis,  Ind. 

Ramsey,  Lizzie  Charleston,  Ind. 

Mrs.  Selby,  Charleston,  Ind. 

Rhodes,  Nina  Canal  Dover,  0. 

Mrs.  Kreiter,  Toledo,  O. 

Roope,  Anna  M  Hope,  Ind. 

Mrs.  J.  Pell,  Indianapolis,  Ind. 

Russell,  Catherine  Urichsville,  0. 

Mrs.  Romig,  Urichsville,  O. 

Sater,  Marilda  Elizabethtown,  Ind. 

Schuler,  Marie  Greyville,  III. 

Deceased,  Herrnhut,  Germany. 

Senseman,  Emma  Olney,  III. 

Schade,  Anna  St.  Louis,  Mo. 

Mrs.  Rev.  M.  Hein,  Pittsburgh,  Pa. 

Shultz,  Mary  F  Hope,  Ind. 

Shultz,  Belle  Hope,  Ind. 

Mrs.  Geo.  B.  Stapp,  Columbus,  Ind. 

Shultz,  Miranda  Hope,  Ind. 

Mrs.  J.  C.  Fishel,  Hope,  Ind. 

Smiley,  Mary  Forest  Hill,  Ind. 

Snepp,  Elvira  Edinburgh,  Ind. 

Spaugh,  Ellen  L  Hope,  Ind. 

Mrs.  F.  Pickard,  Hope,  Ind. 

Stanley,  Nannie  Madison,  Ind. 

Mrs.  N.  Phillips,  Indianapolis,  Ind. 

Stanley,  Stella  Madison,  Ind. 

Stausifer,  Mary  B  Columbus,  Ind. 

Mrs.  M.  Clark,  Chicago,  111. 

Stempel,  Minna  Long  Grove,  III. 

Stumph,  Sarah  Indianapolis,  Ind. 

Mrs.  S.  Nimal,  Indianapolis,  Ind. 

Stussel,  Minna  Louisville,  Ky. 

Swiggett,  Lenna  L  Cambridge  City,  Ind. 

Thomas,  Carrie  Columbus,  Ind. 

Mrs.  Bostwick.  Colorado. 


i97 


Names.  Residences. 

Toner,  Maggie  A.,  deceased  Edinburgh,  Ind. 

Trimble,  Mira  Milford,  Ind. 

Uecke,  Augusta  Freedom,  Wis. 

Mrs.  Herbert  C.  Scofield,  Sturgeon,  Wis. 

Uecke,  Emily  Freedom,  Wis. 

Mrs.  Francis  R.  Dittmer,  Seymour,  Wis. 

Vickery,  Mary  Tipton,  Ind. 

Yogler,  Louisa  M  Bothwell,  Ont. 

Ward,  Clara  West  Salem,  III. 

Trained  Nurse,  New  York  City. 

Woesner,  Hattie  Hope,  Ind. 

Mrs.  Long,  Indianapolis,  Ind. 

Wilkins,  Emma  Worthington,  Ind. 

Williams,  Ella  A  Edinburgh,  Ind. 

Winchester,  Catherine  Hope,  Ind. 

v  Mrs.  Smith,  Greensburg,  Ind. 

Winterburg,  Katie  Edinburgh,  Ind. 

Zigler,  Lillie  Hope,  Ind. 


Mrs.  L.  Cunningham,  Indianapolis,  Ind. 
SENIOR  CLASS,  1873. 

Residences. 

 Madison,  Ind. 

 Hope,  Ind. 

 Miltonsburg,  O. 

 Freedom,  Wis. 

 Bothwell,  Ont. 


Indiana    67 

Ohio    12 

Illinois    12 

Missouri    5 

Wisconsin    5 

Kentucky    4 

Michigan    1 

Ontario    I 

Total    107 


Names. 
Craig,  Anna  B — 
Jones,  Florence. . . 
Ketterer,  Amelia. 
Uecke,  Augusta. . 
Yogler,  Louisa  M. 


1 98 


EIGHTH  SCHOLASTIC  YEAR 

1874. 

BOARD  OF  TRUSTEES. 


Rev.  Robert  de  Schweinitz, 
Rev.  Lewis  F.  Kampmann, 
Rev.  F.  R.  Holland. 

Note. — Rev.  Sylvester  Wolle  died  in  1873. 

OFFICERS  AND  TEACHERS. 


Principal  and  Superintendent. 
Rev.  F.  R.  Holland. 

Directress  of  the  Household. 
Mrs.  Augusta  E.  Holland. 

Professor  of  Music. 
Mr.  F.  A.  Albrecht. 

Resident  Tutoresses. 

Miss  Emma  Barth, 
Miss  Kittie  Leak, 
Miss  Mattie  Thompson.* 

Teacher  of  French. 
Miss  Elise  Dresel. 

Teachers  of  German. 
Miss  Elise  Dresel,  Miss  Emma  Barth. 

Teacher  of  Instrumental  Music. 
Miss  Elise  Dresel. 

Teacher  of  Vocal  Music. 
Miss  Anna  R.  Holland. 

Teacher  of  Drawing,  Painting  and  Ornamental  Work. 
Mrs.  Augusta  E.  Holland. 


Miss  Lucy  McMurray, 
Miss  Elise  Dresel, 
Miss  Addie  E.  Peter, 


"Till  December,  1873. 


i99 

PUPILS  SENIOR  CLASS. 


Names.  1868.  Residences. 

Gower,  Hebe  F  Hot  Springs,  Ark. 

Mrs.  Rector. 

Holland,  Mary  E  York,  Pa. 

Mrs.  Rice. 

1869. 

McMurray,  Lucy  Tuscarawas,  O. 

Hammond,  Emma  Tipton,  Iowa. 

Peter,  Addie  E  Gnadenhutten,  O. 

1870. 

Dresel  Elise  Louisville,  Ky. 

Blickensderfer,  Mary  Tuscarawas,  O. 

Rominger,  Adelaide  C  New  Albany. 

Kilgore,  Ella  Port  Washington,  O. 

Smith,  Lizzie  D  Chaska,  Minn. 

Miller,  Sarah  Hope,  Ind. 

1872. 

Brumley,  Anna  Louisville,  Ky. 

Barth,  Emma  Cincinnati,  O. 

Thompson,  Martha  Waynesville,  Ind. 

Thompson,  Mary  Waynesville,  Ind. 

1873. 

Craig,  Anna  B..  Madison,  Ind. 

Williams,  Ella  Edinburgh,  Ind. 

Ketterer,  Amelia  Miltonsburgh,  O. 

Uecke,  Augusta  Freedom,  Wis. 

Vogler,  Louisa  M  Bothwell,  Ont. 

1874. 

Hartman.  Talitha  Chicago,  III. 

Hill,  Florence  Columbus,  Ind. 

Jones.  Florence  Hope,  Ind. 

Kilgore.  Maggie  B  Port  Washington,  O. 

Luethi,  Anna  Gnadenhutten,  O. 

Senseman,  Emma  Olney,  III. 

Smiley,  Mary  Forest  Hill,  Ind. 

Uecke,  Emily  Freedom,  Wis. 

Wilkins,  Emma  Worthington,  Ind. 

Winchester,  Kate  Hope,  Ind. 


200 


PUPILS. 


Names.  1873- 1874.  Residences. 

Bachman,  Sarah  Hope,  Ind. 

Mrs.  M.  O.  Wooley,  Hope,  Ind. 

Baehr,  Lizzie  Cleveland,  0. 

Mrs.  L.  Laisy,  deceased. 

Baer,  Barbara  Summerfield,  III. 

Billiard,  Addie  Hope,  Ind. 

Mrs.  J.  Rights,  Indianapolis,  Ind. 

Billiard,  Dema  Hope,  Ind. 

Mrs.  M.  Hartzel,  Hope,  Ind. 

Black,  Marietta,  deceased  Forest  Hill,  Ind. 

Black,  Martha  Indianapolis,  Ind. 

Mrs.  Gipe,  Indianapolis,  Ind. 

Bode,  Minna  Chicago,  III. 

Buehler,  Louisa  Chicago,  III. 

Mrs.  Otto  Peuser,  Wiesbaden,  Germany. 

Burcham,  Alice  Hope,  Ind. 

Mrs.  Jones,  Hope,  Ind. 

Coleman,  Emma  Winterrowd,  Ind. 

Mrs.  Williams,  Flatrock  Cave,  Ind. 

Compton,  Flora  Edinburgh,  Ind. 

Davidson,  Estelle  Madison,  Ind. 

Mrs.  Dr.  Baker,  Fairfield,  Iowa. 

Detterer,  Caroline  Greensburg,  Ind. 

Mrs.  Ernst  Weber,  deceased.  Alaska. 

Dresel,  Emilie  Louisville,  Ky. 

Evansville,  Ind. 

Eaton,  Florence  Fairview,  III. 

Eisenmeyer,  Mary  Mascoutah,  III. 

Mrs.  Dr.  Fuchs,  deceased,  Mascoutah,  111. 

Frank,  Julia  Louisville,  Ky. 

Mrs.  J.  Heick,  Louisville,  Ky. 

George,  Carrie  Little  Rock,  Ark. 

Mrs.  John  Wherry,  Little  Rock,  Ark. 

Godfrey.  Febronia  Chicago,  III. 

Gramm,  Emily  Keokuk,  Iowa. 

Mrs.  Rev.  C.  Baehr,  Hill  City,  Minn. 

Hartmann,  Talitha  Chicago,  III. 

Mrs.  Robt.  Kohlsatt,  deceased  October,  1916,  Los  Angeles,  Cal. 

Heilmann,  Minnie  Hope,  Ind. 

Mrs.  Albert  Snider,  St.  Louis,  Ind. 

Hereth,  Matilda  Indianapolis,  Ind. 

Mrs.  M.  Weber,  Indianapolis,  Ind. 


201 

Names.  n  Residences. 

Heinicke,  Amelia  St.  Louis,  Mo. 

Mrs.  A.  Baer,  Le  Grand,  Iowa. 

Hill.  Florence,  deceased  Columbus,  Ind. 

Hogue,  Emma  Columbus,  Ind. 

Mrs.  E.  Frost,  Columbus,  Ind. 

Holland,  Jennie  E  Hope,  Ind. 

Mrs.  N.  S.  Winterrowd,  deceased,  Atchison,  Kan. 

Irving,  Belle  Indianapolis,  Ind. 

Mrs.  J.  Q.  Adams,  deceased  1881,  New  York  City. 

Israel,  Hermine  West  Salem,  III. 

Mrs.  William  Frank,  Riverton,  N.  J. 

Jacob,  Anna  Cincinnati,  O. 

Jones,  Florence  Hope,  Ind. 

Mrs.  J.  Philippy,  Summitville,  Ind. 

Katzeribach,  Emilie  Tcrre  Haute,  Ind. 

Keehln,  Addie  Hope,  Ind. 

Mrs.  E.  Williams,  deceased,  Out  West. 

Kilgore,  Maggie  R  Port  Washington,  O. 

Mrs.  O'Donnell,  deceased,  Port  Washington,  O. 

Klingler,  Theresa  Chicago,  III. 

Kramer,  Louisa  Little  Rock,  Ark. 

Mrs.  Darragh.   Deceased,  1913. 

Lawrence,  Viola  Hope,  Ind. 

Luethi,  Anna  Gnadcnhiitten,  0. 

Mrs.  Richards,  deceased,  New  Philadelphia,  O. 

Michael,  Emma,  deceased  Hope,  Ind. 

Mutz,  Etoile  B  Edinburgh,  Ind. 

Mrs.  W.  N.  Pierson,  Morristown,  Ind. 

Miller,  Florence  Hope,  Ind. 

Xauman,  Louisa  Hope,  Ind. 

Mrs.  Charles  Neighbors,  Hope,  Ind. 

Osborn,  Nellie  Worthington,  Ind. 

Plessner,  Emma  Saginaw,  Mich. 

Porter,  Mattie,  deceased  Hope,  Ind. 

Porter,  Phena  St.  Louis,  Ind. 

Ramsey,  Lizzie  Charleston,  Ind. 

Mrs.  L.  Selby.  Indianapolis,  Ind. 

Rheem,  Flora  Hope,  Ind. 

Mrs.  F.  Church,  deceased.  Oklahoma,  Okla. 

Rees,  Mary  Laitrenceburg,  Ind. 

Reusswig,  Augusta  Leu-iston,  Minn. 

Rietz,  Julia  Chicago,  III. 

Rominger,  Sophia  Hope,  Ind. 

Mrs.  D.  W.  Dodd,  Hope,  Ind. 


202 

Names.  Residences. 

Ruede,  Mary  Hope,  Ind. 

Mrs.  M.  Porterfield,  Hartsville,  Ind. 

Schade,  Anna  St.  Louis,  Mo. 

Mrs.  Rev.  W.  Hein,  Pittsburgh.  Pa. 

Schlather,  Rose  Cleveland,  0. 

Mrs.  Wegner,  deceased  1891. 
Schoenemann,  Emma  Michigan  City,  Ind. 

Schuler,  Marie  Greyville,  III. 

Deceased,  Herrnhut,  Germany. 

Senff,  Anna  Hope,  Ind. 

Mrs.  Hart. 

Senseman,  Emma  Olney,  III. 

Philadelphia,  Pa.  , 
Schaefer,  Matilda  St.  Louis  Crossing,  Ind. 

Shultz.  Mary  F  Hope,  Ind. 

Shultz,  Miranda  Hope,  Ind. 

Mrs.  J.  C.  Fishel,  Hope,  Ind. 

Shultz,  Belle  Hope,  Ind. 

Mrs.  Geo.  B.  Stapp,  Columbus,  Ind. 
Smiley,  Mary  deceased  Forest  Hill,  Ind. 

Smiley,  Maggie  Forest  Hill,  Ind. 

Mrs.  Johnson,  Greensburg,  Ind. 

Spaugh,  Ella  Hope,  Ind. 

Mrs.  H.  Gay,  Chicago,  111. 

Stempel,  Anna  Cleveland,  O. 

Mrs.  Blickensderfer,  Oxford,  O. 

Stemph,  Anna  Indianapolis,  Ind. 

Mrs.  Trimper,  Indianapolis,  Ind. 

Stumph,  Sarah  Indianapolis,  Ind. 

Mrs.  Nimal,  Indianapolis,  Ind. 

Thompson,  Susie  Waymansvillc,  Ind. 

Mrs.  Connor,  Columbus,  Ind. 

Uecke,  Emily  F  Freedom,  Wis. 

Mrs.  Francis  R.  Dittmer,  Seymour,  Wis. 
Vickery,  Mary  Tipton,  Ind. 

Ward,  Clara  West  Salem,  III. 

Trained  Nurse.  Graduate  of  Bellevue  Training  School,  New  York  City. 

Wessner,  Hattie  Hope,  Ind. 

Mrs.  H.  Long,  deceased,  Indianapolis,  Ind. 
Wilkins,  Emma  Worthington,  Ind. 

Winterberg,  Katie  Edinburgh,  Ind. 


203 


Names.  Residences. 

Winchester,  Clara  Hope,  Ind. 

Zigler,  Lillie  Hope,  Ind. 

Airs.  L.  Cunningham,  deceased,  Indianapolis,  Ind. 


Indiana   50 

Ohio    6 

Illinois   13 

Missouri    2 

Wisconsin    2 

Kentucky    2 

Michigan    1 

Arkansas    2 

Minnesota    1 

Iowa    1 

Total   80 


204 


NINTH  SCHOLASTIC  YEAR. 

1875. 

BOARD  OF  TRUSTEES. 


Rev.  Robert  de  Schweinitz, 
Rev.  Lewis  F.  Kampmann, 
Rev.  F.  R.  Holland. 

OFFICERS  AND  TEACHERS. 

Principal  and  Superintendent. 
Rev.  F.  R.  Holland. 

Directress  of  the  Household. 
Mrs.  Augusta  E.  Holland. 

Professor  of  Music. 
Mr.  F.  A.  Albrecht. 

Resident  Tutoresses. 


Teacher  of  Instrumental  Music. 
Miss  Minna  Irion. 

Teacher  of  Vocal  Music. 
Miss  Anna  R.  Holland. 


Teacher  of  Drawing,  Painting  and  Ornamental  Work. 
Mrs.  Augusta  E.  Holland. 


Miss  Lucy  McMurray, 
Miss  Emma  Barth, 
Miss  Addiie  E.  Peter, 


Miss  Minna  Irion, 

Miss  Kittie  Leak,  deceased, 

Miss  Anna  Luethi. 


Miss  Minna  Irion, 


Teachers  of  German. 

Miss  Emma  Barth. 


Matron. 
Miss  M.  S.  D.  Hueser. 


205 


PUPILS. 


Senior  Classes. 

Names.  !868.  Residences. 

Gower,  Hebe  F  Hot  Springs,  Ark. 

Mrs.  Rector. 

Holland,  Mary  E  York,  Pa. 

Mrs.  Rice. 

1869. 

McMurray,  Lucy  E  Tuscarawas,  O. 

Hammond,  Emma  Tipton,  la. 

Peter,  Addie  E  Gnadenhuetten,  0. 

1870. 

Dresel,  Elise  Louisville,  Ky. 

Blickensderfer,  Mary  Tuscarawas,  O. 

Rominger,  Adelaide  C  New  Albany,  Ind. 

Kilgore,  Ella  Port  Washington,  0. 

Smith,  Lizzie  D  Flamboro,  Ont. 

Miller,  Sarah  Hope,  Ind. 

1872. 

Brumley.  Anna  Louisville,  Ky. 

Barth,  Emma  Cincinnati,  O. 

Thompson,  Martha  Waynesville,  Ind. 

Thompson,  Mary  Waynesville,  Ind. 

1873. 

Craig,  Anna  B  Madison,  Ind. 

Williams,  Ella  Edinburgh,  Ind. 

Ketterer,  Amelia  Miltonsburg,  O. 

Uecke,  Emma  C  Freedom,  Wis. 

Vogler,  Louisa  Bothwell,  Ont. 

1874- 

Hartmann,  Talitha  Chicago,  III. 

Hill,  Florence,  deceased  Columbus,  Ind. 

Jones,  Florence  Hope,  Ind. 

Kilgore,  Maggie  R  Port  Washington,  O. 

Luethi,  Anna  Gnadenhiitten,  O. 

Senseman,  Emma  Olney,  III. 

Smiley,  Mary  Forest  Hill,  Ind. 


Names. 


206 


Residences. 


Uecke,  Emily  Freedom,  Wis. 

Wilkins,  Emma  Worthington,  Ind. 

Winchester,  Kate  Hope,  Ind. 

1875- 

Bauer,  Mary  Jefferson  City,  Mo. 

Black,  Mattie  Indianapolis,  Ind. 

Rhodes,  Nina  Canal  Dover,  0. 

Rieger,  Lydia  Jefferson  City,  Mo. 

Thompson,  Susie  Waynesville,  Ind. 


PUPILS. 

Names.  Residences. 

Albright,  Ella  Hope,  Ind. 

Mrs.  Eug.  G.  Regennas,  deceased,  Hope,  Ind. 

Alley,  Eliza  Mil  ford,  Ind. 

Mrs.  Wasson,  Burney,  Ind. 

Artsman,  Josephine  Newport,  Ky. 

Mrs.  J.  Coffin,  Newport,  Ky. 

Artsman,  Augusta  Newport,  Ky. 

Mrs.  J.  Dennison,  Newport,  Ky. 

Bachman,  Sarah  Hope,  Ind. 

Mrs.  M.  O.  Wooley,  Hope,  Ind. 

Baer,  Susan  Cleveland,  O. 

Mrs.  S.  Weber,  deceased. 

Bauer,  Mary  Jefferson  City,  Mo. 

Beard,  Corrina   Forest  Hill,  Ind. 

Mrs.  Charles  Williams,  Greensburg,  Ind. 

Beese,  Lisette  Chicago,  III. 

Bigler,  Cecelia  Victor,  Iowa. 

Mrs.  Wm.  H.  Romig,  Grinnell,  Iowa. 

Billiard,  Addie  Hope,  Ind. 

Mrs.  Lewis  Rights,  Indianapolis,  Ind. 

Billiard,  Dema  Hope,  Ind. 

Mrs.  Mumford  Hartzel,  Hope,  Ind. 

Bittrich,  Anna  Hope,  Ind. 

Black,  Martha  Indianapolis,  Ind. 

Mrs.  Gipe,  Indianapolis,  Ind. 

Buerger,  Anna  Little  Rock,  Ark. 

Burcham,  Alice  Hope,  Ind. 

Mrs.  G.  E.  Jones,  Indianapolis,  Ind. 


207 


Names.  Residences. 

Coleman.  Emma  Norristown,  Ind. 

Mrs.  Williams,  Flatrock,  Ind. 

Critchfield,  Effie,  deceased  Jonesville,  Ind. 

Dresel,  Emilie  Louisville,  Ky. 

Evansville,  Ind. 

Eckerly,  Laura  Memphis,  Tenn. 

Ehman,  Louisa  Little  Rock,  Ark. 

Elliott,  Mary  Mil  ford,  Ind. 

Eppens,  Lena  Femme  Osage,  Mo. 

Mrs.  L.  Munzert,  Evanston,  111. 

Fix,  Josephine  Hartsville,  Ind. 

Gambold,  Delia  Veedersburg,  Ind. 

Gambold,  Lillie  Hope,  Ind. 

Mrs.  F.  Beckel,  deceased,  Colorado. 

George,  Emma  Hope,  Ind. 

Mrs.  Matson,  Indianapolis,  Ind. 

George,  Ida  Hope,  Ind. 

Mrs.  C.  Cooper,  Columbus,  Ind. 

Henderson,  Minna  Milford,  Ind. 

Holland,  Jennie  E  Hope,  Ind. 

Mrs.  U.  S.  Winterrowd,  deceased,  Atchison,  Kan. 

Irivin,  Belle   .Indianapolis,  Ind. 

Mrs.  J.  Q.  Adams,  deceased  1881,  New  York  City. 

Irion.  Helen,  deceased  Femme  Osage,  Mo. 

Israel,  Minna  West  Salem,  III. 

Mrs.  W.  G.  Frank,  Riverton,  N.  J. 

Israel,  Anna  West  Salem,  III. 

Mrs.  George  Schmierer,  Cinnaminson,  N.  J. 

Jacob,  Anna  Cincinnati,  O. 

Jelf,  Belle  Hope,  Ind. 

Keating,  Georgia  Greencastle,  Ind. 

Kiehlhorn,  Anna,  deceased  Cannelton,  Ind. 

Kobolt,  Minna  Chicago,  III. 

Kobolt,  Addie  Chicago,  III. 

Kramer,  Louisa  Little  Rock,  Ark. 

Mrs.  G.  J.  Darragh,  deceased,  Little  Rock,  Ark. 

Kramer,  Martha  Little  Rock,  Ark. 

Laisy,  Amelia  Cleveland,  O. 

Laisy,  Mary  Cleveland,  O. 

Laisy,  Ida  Cleveland,  0. 

Michael,  Emma,  deceased  Hope,  Ind. 

Michael,  Gertrude  Hope,  hid. 

Xave,  Henrietta  Tahlequah,  Ind. 

Mrs.  Hinton,  Park  Hill,  Okla.    Granddaughter  of  Chief  John  Ross, 
of  Indian  Territory. 


208 

Names.  Residences. 
Plessner,  Emma  Saginaw,  Mich. 

Porter.  Martha,  deceased  Hope,  Ind. 

Rees,  Mary  Lawrenceburg,  Ind. 

Reussvvig,  Augusta  Lewiston,  Minn. 

Rhodes,  Nina  \  Canal  Dover,  0. 

Mrs.  W.  Kreiter,  Toledo,  0. 
Rieger,  Lydia  Jefferson  City,  Mo. 

Riehl,  Lizzie  Chicago,  III. 

Rominger,  Sophia  Hope,  Ind. 

Mrs.  D.  W.  Dodd,  Hope,  Ind. 

Roope,  Lelia  Hope,  Ind. 

Mrs.  L.  Coleman,  Racine,  Wis. 

Ruede,  Mary  Hope,  Ind. 

Mrs.  W.  Porterfield,  Hartsville,  Ind. 
Scheible,  Mary  Lowell  Mills,  Ind. 

Schelle,  Marie  Buffalo,  N.  Y. 

Mrs.  Emil  Gramm,  deceased,  New  York  City. 

Schloesser,  Ida  Chicago,  III. 

Mrs.  Thomsen. 

Schultz,  Belle  Hope,  Ind. 

Mrs.  Geo.  B.  Stapp.  Columbus,  Ind. 

Smiley,  Margaret  Forest  Hill,  Ind. 

Mrs.  Johnson,  Greensburg,  Ind. 

Spaugh,  Ella  Hope,  Ind. 

Mrs.  H.  Gay,  Chicago,  111. 
Stanger,  Mary  Nashville,  III. 

Stempel,  Anna  Cleveland,  O. 

Mrs.  J.  Blickensderfer,  Oxford,  O. 
Stempel,  Jennie  Cleveland,  O. 

Thompson,  Susan  Waynesville,  Ind. 

Mrs.  S.  Conner,  Columbus,  Ind. 

Wesner,  Harriet  Hope,  Ind. 

Mrs.  H.  Long,  Indianapolis,  Ind. 
White.  Clara  Rushville,  Ind. 

Wiemeyer,  Katherine  New  Bremen,  O. 

Winchester,  Claribel  Hope,  Ind. 


20) 


Names.  Residences. 

Ziegner,  Augusta  St.  Louis  Crossing,  Ind. 

Zigler,  Lillie  Hope,  Ind. 

Mrs.  Cunningham,  Indianapolis,  Ind. 

Indiana   41 

Ohio    9 

Illinois    8 

Missouri    4 

Kentucky    3 

\  Iowa    1 

Michigan    1 

Arkansas    4 

Tennessee    1 

New  York   1 

Indian  Territory   1 

Minnesota    1 

Total   75 


2IO 


TENTH  SCHOLASTIC  YEAR. 

1 875-1876, 

BOARD  OF  TRUSTEES. 

Rev.  Robert  de  Schweinitz, 
Rev.  Lewis  F.  Kampmann, 
Rev.  F.  R.  Holland. 


OFFICERS  AND  TEACHERS. 


Principal  and  Superintendent. 
Rev.  F.  R.  Holland. 

Directress  of  the  Household. 
Mrs.  Augusta  E.  Holland. 

Professor  of  Music. 
Mr.  F.  A.  Albrecht. 

Resident  Tutoresses. 
Miss  Addie  E.  Peter,  Miss  Anna  Luethi, 

Miss  Sarah  Baker,  Miss  Emma  Wilkins, 

Miss  Sarah  Walter,  deceased,         Miss  Harriet  Fishel. 

Teachers  of  German. 
Miss  Emma  Wilkins,  Mrs.  A.  E.  Holland. 

Teachers  of  Instrumental  Music. 
Miss  Sarah  Baker,  Miss  Emma  Wilkins. 

Teacher  of  Vocal  Music. 
Miss  Anna  R.  Holland. 

Teacher  of  Drawing,  Painting  and  Ornamental  Work. 
Mrs.  Augusta  E.  Holland. 


Housekeeper. 
Mrs.  Elizabeth  Billiard. 


21  I 


PUPILS. 


Senior  Classes. 


1868. 

Names.  Second  Year.  Residences. 

Gower,  Hebe  F  Hot  Springs,  Ark. 

Holland1)  Mary  E  York,  Pa. 

Mrs.  Rice. 

1869. 
Third  Year. 

McMurray,  Lucy  E  Tuscarawas,  0. 

Hammond,  Emma  Tipton,  Iowa. 

Peter,  Addie  E  Gnadenhutten,  O. 

1870. 
Fourth  Year. 

Dresel,  Elise  Louisville,  Ky. 

Blickensderfer,  Mary  Tuscarawas,  O. 

Rominger,  Adelaide  C  New  Albany,  Ind. 

Kilgore,  Ella  Port  Washington,  O. 

Smith,  Lizzie  D  West  Flambow,  Ont. 

Miller,  Sarah  Hope,  Ind. 

1871. 
No  Class. 

1872. 
Sixth  Year. 

Brumley,  Anna  Louisville,  Ky. 

Rarth,  Emma  Cincinnati,  O. 

Thompson.  Martha  Waynesville,  Ind. 

Thompson,  Mary  Waynesville,  Ind. 

1873. 
Seventh  Year. 

Craig,  Anna  B  Madison,  Ind. 

Ketterer.  Amelia  Miltonsburg,  O. 

Uecke,  Emma  C  Freedom,  Wis. 

Vogler,  Louisa  M  Bothwell,  Ont. 

Williams,  Ella   Edinburgh,  Ind. 


212 


1874- 

Names.  Eighth  Year.  Residences. 

Hartmann,  Talitha  Chicago,  III. 

Hill,  Florence  Columbus,  Ind. 

Jones,  Florence  Hope,  Ind. 

Kilgore,  Maggie  R  Port  Washington,  0. 

Luethi,  Anna  Gnadenhiitten,  O. 

Senseman,  Emma  Olney,  III. 

Smiley,  Mary  \  Forest  Hill,  Ind. 

Uecke,  Emily  Freedom,  Wis. 

Wilkins,  Emma  Worthington,  Ind. 

Winchester,  Kate  Hope,  Ind. 

i875- 
Ninth  Year. 

Bauer,  Mary  Jefferson  City,  Mo. 

Black,  Mattie  Indianapolis,  Ind. 

Rhodes,  Nina  Canal  Dover,  0. 

Rieger,  Lydia  Jefferson  City,  Mo. 

Thompson,  Susie  Waynesville,  Ind. 

1876. 
Tenth  Year. 

Artsman,  Josephine  Newport,  Ky. 

Bigler,  Cecelia   Victor,  Iowa. 

Plessner,  Emma  Saginaw  City,  Mich. 

Riehl,  Lizzie  Chicago,  III. 

Stempel,  Jennie  Hamilton,  O. 

PUPILS. 


Names.  1875-1876.  Residences. 

Albright,  Ella  Hope,  Ind. 

Mrs.  Eug.  G.  Regennas,  deceased,  Hope,  Ind. 

Alter,  Mary  Clay,  Iowa. 

Mrs.  M.  Meacham,  Grinnell,  Iowa. 

Artsman,  Augusta...'  Newport,  Ky. 

Mrs.  J.  Dennison,  Newport,  Ky. 

Artsman,  Josephine  Newport,  Ky. 

Mrs.  J.  Coffin,  Newport,  Ky. 

Bachman,  Sarah  Hope,  Ind. 

Mrs.  M.  O.  Wooley,  Hope,  Ind. 

Bandi,  Louisa  New  Martinsville,  W.Va. 

Batchelor,  Stella  Cincinnati,  O. 


2I3 


Names.  Residences. 

Bigler,  Cecelia  Victor,  Iowa. 

Mrs.  Wm.  H.  Romig,  Grinnell,  Iowa. 

Billiard,  Addie  Hope,  Ind. 

Mrs.  Lewis  Rights,  Indianapolis,  Ind. 

Billiard,  Dema  Hope,  Ind. 

,  Mrs.  Mumford  Hartzel,  Hope,  Ind. 

Bittrich,  Anna  Hope,  Ind. 

Buerger,  Anna  Little  Rock,  Ark. 

Burcham,  Alice  Hope,  Ind. 

Mrs.  G.  E.  Jones,  Indianapolis.  Ind. 

Clark,  Ella  Cincinnati,  O. 

Coleman,  Emma  Winterrowd,  Ind. 

Mrs.  E.  Williams,  Flatrock  Cave,  Ind. 

Critchfield,  Eme  Jonesvile,  Ind. 

Detterer,  Amelia  Watertown,  Wis. 

Mrs.  Joseph  Bauer,  Riverside,  N.  J. 

Elliott,  May  Clifty,  Ind. 

Eckerly,  Laura  Memphis,  Tenn. 

Fix,  Josephine  Hartsvillc,  Ind. 

Ford,  Mary  Madison,  Ind. 

Gambold,  Delia  Veedersburg,  Ind. 

Gambold,  Lillie  Hope,  Ind. 

Mrs.  F.  Beckel,  deceased,  Col. 

Hawthorne,  Sallie  Newport,  Ky. 

Holland,  Jane  E  Hope,  Ind. 

Mrs.  N.  S.  Winterrowd,  deceased,  Atchison,  Kan. 

Israel,  Anna  West  Salem,  III. 

Mrs.  G.  Schmierer,  Cinnaminson,  N.  J. 

Keating,  Georgia  Greencastle,  Ind. 

Keehln,  Addie  Hope,  Ind. 

Mrs.  E.  Williams,  deceased,  West. 

Kielhorn.  Anna,  deceased  Cannelton,  Ind. 

Kobolt,  Minna  Chicago,  III. 

Kramer,  Mattie,  deceased  Little  Rock,  Ark. 

Laisy,  Amelia  Cleveland,  O. 

Laisy,  Ida  Cleveland,  O. 

Laisy,  Mary  Cleveland,  O. 

May.  Callie  Petersville,  Ind. 

Mrs.  Clint.  Handley,  Columbus,  Ind. 

Magee,  Amanda  Rushville,  Ind. 

Meyer,  Lizzie  Pittsburgh,  Pa. 

Michael,  Emma,  deceased  Hope,  Ind. 

Michael,  Gertrude  Hope,  Ind. 

Mueller,  Olga  Chicago,  III. 

Mrs.  Paul  Kreismann. 


214 

Names.  Residences. 

Nave,  Henrietta  Tahlequah,  Ind.  Ter. 

Mrs.  Hinton,  Oklahoma. 
Plessner,  Emma  Saginaw  City,  Mich. 

Rees,  Mary  Lawrenceburg,  Ind. 

Reller,  Emma  Cumberland,  Ind. 

Reiling,  Lena  Louisville,  Ky. 

Mrs.  Brinke,  Louisville,  Ky. 
Reusswig,  Augusta  Lewiston,  Minn. 

Reutti,  Lillie  Hamilton,  0. 

Mrs.  Martin  Mason,  deceased. 
Riehl,  Lizzie,  deceased  Chicago,  III. 

Rominger,  Sophia  C  Hope,  Ind. 

Mrs.  D.  W.  Dodd,  deceased,  Hope,  Ind. 

Roope,  Anna  Hope,  Ind. 

Mrs.  J.  Pell,  Indianapolis,  Ind. 

Ruede,  Mary  Hope,  Ind. 

Mrs.  Porterfield,  Hartsville,  Ind. 

Senff.  Amelia  Hope,  Ind. 

Mrs.  Thornton. 

SenfF,  Anna  Hope,  Ind. 

Mrs.  Dr.  Hart. 

Shultz.  Belle  Hope,  Ind. 

Mrs.  Geo.  B.  Stapp,  Columbus,  Ind. 

Shultz,  Miranda  Hope,  Ind. 

Mrs.  J.  C.  Fishel,  Hope,  Ind. 
Sigler,  Adele  Osceola,  Iowa. 

Standish,  Mary  Cincinnati,  0. 

Mrs.  Thomas  Allen,  Newport,  Ky. 
Stempel,  Anna  Hamilton,  O. 

Mrs.  J.  Blickensderfer,  Oxford,  O. 
Stempel,  Jennie  Hamilton,  O. 

Warner.  Nora  Flat  Rock,  Ind. 

Mrs.  Nading,  Flat  Rock.  Ind. 
Wesner,  Harriet  Hope,  Ind. 

Mrs.  Long,  Indianapolis,  Ind. 
White,  Clara  Rushville,  Ind. 

Wikoff,  Olive  Rushville,  Ind. 

Williams,  Charity  Edinburgh,  Ind. 

Mrs.  Martin  Cutsinger,  Edinburgh,  Ind. 

Wilson,  Edith  Muncie,  Ind. 

Wilson,  Clara  Elizabethtown,  Ind. 


2I5 


Names.  Residences. 

Wilson.  Rebecca  Elizabethtown,  Ind. 

Zigler,  Lillie  Hope,  Ind. 

Mrs.  Cunningham,  Indianapolis,  Ind. 


Indiana   40 

Ohio   10 

Kentucky    4 

Illinois    4 

Iowa    3 

Arkansas    2 

Tennessee    1 

Michigan    1 

West  Virginia   1 

Minnesota    1 

Pennsylvania    1 

Indian  Territory   1 


70 


2l6 


ELEVENTH  AND  TWELFTH  SCHOLASTIC  YEARS 

1877-1878 

BOARD  OF  TRUSTEES. 

Rev.  Robert  de  Schweinitz, 
Rev.  Lewis  F.  Kampmann, 
Rev.  F.  R.  Holland. 


OFFICERS  AND  TEACHERS. 

Principal  and  Superintendent. 
Rev.  F.  R.  Holland. 

Directress  of  the  Household. 
Mrs.  Augusta  E.  Holland. 

Professor  of  Music. 
Mr.  F.  A.  Albrecht. 

Resident  Tutoresses. 
Miss  Sarah  Baker,  Miss  Harriet  Fishel, 

Miss  Mary  Heberhart,  Miss  Augusta  Uecke, 

Miss  Nina  Rhodes,  Miss  Mary  A.  Fogle, 

Miss  E.  L.  Senseman. 

Teachers  of  German. 
Miss  A.  Uecke,  Prof.  Albrecht. 

Teachers  of  Instrumental  Music. 
Miss  Nina  Rhodes,  Miss  M.  Heberhart. 

Teacher  of  Vocal  Music  and  Ornamental  Work. 
Miss  Anna  R.  Holland. 

Teacher  of  Drawing  and  Painting. 
Mrs.  Augusta  E.  Holland. 

Housekeeper. 
Mrs.  Elizabeth  Billiard. 


217 


PUPILS. 


Senior  Classes. 


Names.  1868.  Residences. 

Gower,  Hebe  F  Hot  Springs,  Ark. 

Mrs.  Rector. 

Holland,  Mary  E  York,  Pa. 

Mrs.  Rice. 

1869. 

McMurray,  Lucy  E  Tuscarawas,  O. 

Hammond,  Emma  Tipton,  Iowa. 

Peter,  Addie  E  Gnadenhutten,  O. 

1870. 

Dresel,  Elise  Louisville,  Ky. 

Blickensderfer,  Mary  Tuscarawas,  O. 

Rominger,  Adelaide  C  New  Albany,  Ind. 

Kilgore,  Ella  Port  Washington,  O. 

Smith,  Lizzie  D  West  Flambow,  Out. 

Miller,  Sarah  Hope,  Ind. 

1872. 

Brumley,  Anna  Louisville,  Ky. 

Barth,  Emma  Cincinnati,  O. 

Thompson,  Martha  Waynesville,  Ind. 

Thompson,  Mary  Waynesville,  Ind. 

1873. 

Craig,  Anna  B  Madison,  Ind. 

Williams,  Ella   Edinburgh,  Ind. 

Ketterer,  Amelia  Miltonsburg,  0. 

Uecke,  Emma  C  Freedom,  Wis. 

Vogler,  Louisa  M  Bothwell,  Ont. 

1874. 

Hartmann,  Talitha  Chicago,  III. 

Hill,  Florence  Columbus,  Ind. 

Jones,  Florence  Hope,  Ind. 

Kilgore,  Maggie  R  Port  Washington,  O. 

Luethi,  Anna  Gnadenhutten,  O. 

Senseman,  Emma  Olney,  III. 

Smiley,  Mary  Forest  Hill,  Ind. 

8 


218 


Names.  Residences. 

Uecke,  Emily  Freedom,  Wis. 

Wilkins,  Emma  Worthington,  Ind. 

Winchester,  Kate  Hope,  Ind. 

1875- 

Bauer,  Mary  Jefferson  City,  Mo. 

Black,  Mattie  Indianapolis,  Ind. 

Rhodes,  Nina  \  Canal  Dover,  0. 

Rieger,  Lydia  Jefferson  City,  Mo. 

Thompson,  Susie  Waynesville,  Ind. 

1876. 

Artsman,  Josephine  Newport,  Ky. 

Bigler,  Cecelia   .'  Victor,  Iowa. 

Clark,  Ella  C  Cincinnati,  0. 

Plessner,  Emma  Saginaw  City,  Mich. 

Riehl,  Lizzie  Chicago,  III. 

Stempel,  Jennie  Hamilton,  O. 

1877. 

Shultz,  Miranda  Hope,  Ind. 

Sigler,  Adele  Osceola,  Iowa. 

Wikoff,  Olive  Rushville,  Ind. 

Wilson,  Clara  Elizabethtown,  Ind. 

Wilson,  Rebecca  Elizabethtown,  Ind. 


PUPILS. 


Names.  1876-1878.  Residences. 

Albright,  Ella  Hope,  Ind. 

Mrs.  Eug.  G.  Regennas ,  deceased. 

Artsman,  Augusta  Newport,  Ky. 

Mrs.  J.  Dennison,  Newport,  Ky. 
Artsman,  Sarah,  deceased  Newport,  Ky. 

Augspurger,  Mary  Louise  Trenton,  O. 

Mrs.  John  Kennel,  Trenton,  O. 

Billiard,  Addie  Hope,  Ind. 

Mrs.  J.  Rights. 

Billiard,  Dema  Hope,  Ind. 

Mrs.  M.  Hartzel. 

Blakeslee,  Eda  Du  Quoin,  III. 


219 


Names.  Residences. 

Boal.  Nannie  Louise  Newport,  Ky. 

Boesel,  Emma  New  Bremen,  0. 

Chambers,  Jennie  Edinburgh,  Ind. 

Mrs.  Joe  Carvin,  Edinburgh,  Ind. 

Daily,  Emma  Adams,  Ind. 

Daily,  Ida  Indianapolis,  Ind. 

Mrs.  Ida  Riley. 

Deming,  Clara  B  Edinburgh,  Ind. 

Mrs.  J.  A.  Thompson,  Indianapolis.  Ind. 
Detterer,  Amelia  Watertown,  Wis. 

Mrs.  Joseph  Bauer,  Riverside,  N.  J. 

Eisenmeyer,  Matilda  Mascoutah,  III. 

Elliott,  Nora  Shelbyville,  Ind. 

Fichtner,  Alice  Louisville,  Ky. 

Gerty,  Katherine  Madison,  Ind. 

Grove,  Ada  Columbus,  Ind. 

Gustin,  Capitola  V.  E  Osceola,  Iowa. 

Mrs.  C.  Wilson,  Ogden,  Utah. 

Hawthorn,  Sarah  Newport,  Ky. 

Hatton,  Alice  Sulphur  Hill,  Ind. 

Hirshler,  Susan  L  Summerfield,  III. 

Holland,  Jane  E  Hope,  Ind. 

Mrs.  N.  S.  Winterrowd,  deceased,  Atchison,  Kan. 

Keating,  Georgia  Greencastle,  Ind. 

King,  Ora  Adams,  Ind. 

Laisy,  Amelia  Cleveland,  O. 

Mrs.  J.  A.  Jury,  Mayfield,  Cal. 

Laisy,  Emma  Cleveland,  O. 

Mrs.  E.  Guhl,  Los  Angeles,  Cal. 

Laisy,  Ida  Cleveland,  O. 

Laisy,  Mary  Cleveland  O. 

Lehman,  Lydia  Ephraim,  Wis. 

Mrs.  E.  Kolb,  Unionville,  Mich. 
May,  Caroline  Petersville,  Ind. 

Mrs.  Clint.  Hanley,  Petersville,  Ind. 

Magee.  Amanda  Rushville,  Ind. 

Michael,  Emma,  deceased  '.Hope,  Ind. 

Michael.  Gertrude  Hope,  Ind. 

Michael,  Susan  M  West  Salem,  III. 

Mueller,  Olga  Chicago,  III. 

Mrs.  Paul  Kreismann. 

Pendleton.  Jeannette  Covington,  Ky. 

Pierce,  Jane  West  Salem,  III. 

Mrs.  Van  Gunten,  West  Salem.  111. 
Pletcher,  Louisa  Cleveland,  O. 

Mrs.  Charles  Meches,  Cleveland,  O. 


220 

Rhodes,  Rosa  Beach  City,  0. 

Mrs.  R.  Garver,  Elyria,  O. 

Riley,  Julia  C  Rushville,  Ind. 

Mrs.  John  Winship,  Rushville,  Ind. 
Riley,  Frances  H  Rushville,  Ind. 

Rominger,  Sophia  C  Hope,  Ind. 

Mrs.  D.  W.  Dodd,  deceased,  Hope,  Ind. 
Rosencrans,  Jane  Winterrowd,  Ind. 

Rothschild,  Amelia  Clifty,  Ind. 

Mrs.  J.  H.  Wolf,  Greely,  Col. 

Ruede,  Mary  Hartsville,  Ind. 

Mrs.  Porterfield,  Hartsville,  Ind. 
Rossi,  Ellen  Cincinnati,  O. 

Schmidt,  Amelia  New  Bremen,  O. 

Shultz,  Belle  Hope,  Ind. 

Mrs.  Geo.  B.  Stapp,  Columbus,  Ind. 

Shultz,  Miranda  Hope,  Ind. 

Mrs.  J.  C.  Fishel,  Hope,  Ind. 
Sigler,  Adele,  deceased  Osceola,  Iowa. 

Singer,  Alma  Peoria,  III. 

Smith,  Katherine  Covington,  Ky. 

Sonderman,  Anna  Seymour,  Wis. 

Mrs.  H.  Richter,  Green  Bay,  Wis. 

Sonderman,  Bertha  Green  Bay,  Wis. 

Mrs.  Bierlein,  Milwaukee,  Wis. 

Sonderman,  Ida  Seymour,  Wis. 

Mrs.  G.  C.  Bierlein,  deceased,  Seymour,  Wis. 

Spaugh,  Elizabeth  Hope,  Ind. 

Mrs.  Geo.  Simmons,  Eureka,  Kan. 
Stanger,  Frederika  L  Oakville,  III. 

Stanley,  Anna  Madison,  Ind. 

Weber,  Henrietta  Madison,  Ind. 

Wesner,  Harriet  Hope,  Ind. 

Mrs.  Long,  Indianapolis,  Ind. 
Wikoff,  Olive  Rushville,  Ind. 

Wilson,  Clara  Elicabcthtown,  Ind. 

Wilson,  Rebecca  Elizabcthtown,  Ind. 

Williams,  Ida  B  Edinburgh.  Ind. 


221 

Winship,  Aggie  Rushville,  Ind. 

Mrs.  Kelly,  Rushville,  Ind. 

Zigler,  Lillie  Hope,  Ind. 

Mrs.  Cunningham,  deceased,  Indianapolis,  Ind. 

Indiana   36 

Ohio   10 

Kentucky    7 

Wisconsin    5 

Illinois    8 

Iowa    2 


Total 


68 


222 


THIRTEENTH  SCHOLASTIC  YEAR. 

1879. 

BOARD  OF  TRUSTEES. 


The  Rt.  Rev.  Edmund  de  Schweinitz, 
The  Rev.  Henry  J.  Van  Vleck, 
The  Rev.  Eugene  Leibert, 
The  Rev.  Henry  T.  Bach  man, 
The  Rev.  Herman  S.  Hoffman. 


OFFICERS  AND  TEACHERS. 
1878- 1879. 


Principal  and  Superintendent. 
Rev.  F.  R.  Holland,  deceased. 

Directress  of  the  Household. 
Mrs.  Augusta  E.  Holland,  deceased. 

Professor  of  Music. 
Mr.  F.  A.  Albrecht. 

Resident  Tutoresses. 
Miss  Augusta  Uecke,  Miss  Emma  Senseman, 

Miss  Emily  Uecke,  Miss  Lizzie  Ricksecker. 

Housekeeper. 
Mrs.  Elizabeth  Billiard. 


223 


PUPILS. 


Names.  1878-1879.  Residences. 

Albright,  Ella  Hope,  Ind. 

Anderson,  Lizzie  Ephraim,  Wis. 

Billiard,  Addie  Hope,  Ind. 

Billiard,  Dema  Hope,  Ind. 

Chambers,  Jane  Edinburgh,  Ind. 

Deming,  Clara  Edinburgh,  Ind. 

Gustin,  Capitola  Osceola,  Iowa. 

Haas,  Mary  Hope,  Ltd. 

Hedrick,  Irene  West  Salem,  III. 

Hershler,  Susan  Summerfield,  III. 

Keating,  Georgia  Greencastle,  Ind. 

Lehman,  Lydia  Ephraim,  Wis. 

Michael,  Emma  Hope,  Ind. 

Michael.  Gertrude  Hope,  Ind. 

Pierce,  Jane  West  Salem,  III. 

Riley,  Frances  H  Ruslwille,  Ind. 

Riley,  Julia  C  Rushville,  Ind. 

Rominger,  Sophia  Hope,  Ind. 

Sonderman,  Bertha  Seymour,  Wis. 

Sonderman,  Ida  Seymour,  Wis. 

Thompson,  Nora  Waynesville,  Ind. 

Indiana   13 

Wisconsin    4 

Illinois    3 

Iowa    1 

Total   21 


2  24 


FOURTEENTH  AND  FIFTEENTH  SCHOLASTIC  YEARS. 

1881 

TRUSTEES. 

The  Rt.  Rev.  Edmund  de  Schweinitz, 
The  Rev.  H.  T.  Bach  man, 
The  Rev.  H.  S.  Hoffman, 
The  Rev.  Eugene  Leibert, 
The  Rev.  Henry  J.  Van  Vleck, 

OFFICERS  AND  TEACHERS. 
1879-1881. 


Principal  and  Superintendent. 
Rev.  Jesse  Blickensderfer. 

Directress  of  the  Household. 
Mrs.  J.  Blickensderfer. 

Teacher  of  Music. 
Miss  Anna  Stempel. 

Resident  Tutoresses. 
Miss  Elizabeth  Rondthaler,  Miss  Anna  Stempel. 

Housekeeper. 
Mrs.  Elizabeth  Billiard. 


225 


PUPILS. 

Senior  Classes. 
1868. 

Gower,  Hebe  F  Conway,  Ark. 

Mrs.  Rector. 

Holland.  Mary  E  Buffalo,  N.Y. 

Mrs.  Rice. 


McMurray,  Lucy  E  New  Philadelphia,  O. 

Mrs.  Gentsch. 

Hammond,  Emma  Des  Moines,  Iowa. 

Mrs.  Neiman,  deceased. 

Peter,  Addie  E  Bethlehem,  Pa. 

Mrs.  Schultze. 

1870. 

Dresel,  Elise  Evansville,  Ind. 

Blickensderfer,  Mary  Alliance,  O. 

Mrs.  Russell. 

Rominger.  Adelaide  C  Hope,  Ind. 

Kilgore,  Ella  Port  Washington,  O. 

Mrs.  Emerson,  deceased. 

Smith,  Elizabeth  D  Maitland,  Fla. 

Mrs.  Benson. 

Miller,  Sarah  Hope,  Ind. 

Mrs.  Kemp. 

1872. 

Brumley,  Anna  Louisville,  Ky. 

Mrs.  Williams. 

Barth,  Emma  Ashland,  Kan. 

Mrs  Gabbert,  deceased. 

Thompson,  Martha  Waynesville,  Ind. 

Mrs.  Spurgeon. 

Thompson.  Mary  Waynesville,  Ind. 

Mrs.  Newsome.  deceased 

1873. 

Craig,  Anna  B  Crafton,  Pa. 

Mrs.  Safford. 

Williams.  Ella  Edinburgh,  Ind. 


226 


Names.  Residences. 

Ketterer.  Amelia  Miltonsburg,  O. 

Uecke,  Emma  Grand  Rapids,  Wis. 

Mrs.  Madsen. 

Vogler,  Louise  M  Both-well,  Ont. 

1874. 

Hartmann,  Talithia  ^  Los  Angeles,  Cal. 

Mrs.  Kohlsaat ,  deceased. 

Hill,  Florence,  deceased  Columbus,  Ind. 

Jones,  Florence  Summit  Hill,  Ind. 

Mrs.  Phillipy. 

Kilgore,  Maggie  R  Port  Washington,  0. 

Mrs.  O'Donntll,  deceased. 
I.uethi,  Anna  New  Philadelphia,  Pa. 

Mrs.  Richards,  deceased. 

Senseman,  Emma  Philadelphia,  Pa. 

Smiley,  Mary,  deceased  Forest  Hill,  Ind. 

Uecke,  Emily  Seymour,  Wis. 

Mrs.  Dittmer. 

Wilkins,  Emma,  deceased  Worthington,  Ind.  . 

Winchester,  Kate  Hope,  Ind. 

Mrs.  Smith. 

1875. 

Bauer,  Mary  lefferson  City,  Mo. 

Black,  Martha   Indianapolis,  Ind. 

Mrs.  Gipe. 

Rhodes,  Nina  Toledo,  O. 

Mrs.  Kreiter. 

Rieger,  Lydia  Jefferson  City,  Mo. 

Thompson,  Susan  Columbus,  Ind. 

Mrs.  Conner. 

1876. 

Artsman.  Josephine  Newport,  Ky. 

Mrs.  Coffin. 

Bigler,  Cecelia  Grinnell,  Iowa. 

Mrs.  Romig. 

Clark,  Ella  C  Cincinnati,  0. 

Plessner,  Emma  Saginaw  City,  Mich. 

Riehl,  Lizzie,  deceased  Chicago,  III. 

Stempel,  Jennie  Cleveland,  O. 


227 

Names.  1877.  Residences. 

Shultz,  Miranda  Hope,  Ind. 

Mrs.  Fishel. 

Sigler,  Adele,  deceased  Osceola,  Iowa. 

Wikoff,  Olive  Rushville,  Ind. 

Wilson,  Clara  Elizabethtown,  Ind. 

Wilson,  Rebecca  Elizabethtown,  Ind. 


Thompson,  Nora  Elizabethtown,  Ind. 

Mrs.  Daugherty. 

Billiard,  Addie  Hope,  Ind. 

Mrs.  Rights. 


Lehman,  Lydia  Unionville,  Mich. 

Mrs.  Kolb. 

Billiard,  Dema  Hope,  Ind. 

Mrs.  Hartzel. 


PUPILS. 

Anderson,  Julia  Ephraim,  Wis. 

Mrs.  Alex.  Johnson,  Sturgeon  Bay,  Wis. 

Anderson,  Lizzie  Ephraim,  Wis. 

Billiard,  Addie  Hope,  Ind. 

Mrs.  L.  Rights,  Indianapolis,  Ind. 

Billiard,  Dema  Hope,  Ind. 

Mrs.  M.  Hartzel,  Hope,  Ind. 

Blickensderfer,  Esther  Hope,  Ind. 

Oxford,  O. 

Biickensderfer,  Grace  Hope,  Ind. 

Mrs.  F.  R.  Nitzschke,  New  Brighton,  S.  I.,  N.  Y. 

Gebhardt,  Louise  North  field,  Minn. 

Mrs.  F.  H.  Oehler,  Devil's  Lake,  North  Dakota. 

Grissom,  May  Hope,  Ind. 

Haas,  Mary,  deceased  Hope,  Ind. 

Hallenberg,  Emma,  deceased  Louisville,  Ky. 

Hegewald,  Emma  New  Albany,  Ind. 

Mrs.  A.  E.  Riley,  New  Albany,  Ind. 

Lehman,  Lydia  Ephraim,  Wis. 

Mrs.  Eustace  Kolb,  Unionville,  Mich. 

Maley,  Alice  Hope,  Ind. 

Michael,  Carrie  Hope,  Ind. 

Michael,  Emma,  deceased  Hope,  Ind. 

Michael,  Gertrude  Hope,  Ind. 


228 

Names.  Residences. 

Pattison,  Lizzie  Falmouth,  Rush  Co.,  Ind. 

Pierce,  Jane  West  Salem,  III. 

Mrs.  Van  Gunten,  West  Salem,  111. 

Rominger,  Sophia  C  Hope,  Ind. 

Mrs.  D.  W.  Dodd,  deceased,  Hope,  Ind. 

Sim,  Carrie  Louisville,  Ky. 

Mrs.  Dusch,  Louisville,  Ky. 

Sonderman,  Bertha  Seymour,  Wis. 

Mrs.  Bierlein,  Milwaukee,  Wis. 

Sonderman,  Ida  Seymour,  Wis. 

Mrs.  G.  C.  Bierlein,  deceased,  Seymour,  Wis. 

Schmuck,  Blanch  Indianapolis,  Ind. 

Mrs.  Will  Vance,  Indianapolis,  Ind. 

Spaugh,  Maggie  Hope,  Ind. 

Specht,  Mary  Hope,  Ind. 

Mrs.  Sam'l  Michael,  Lawrence,  Ind. 

Stengel,  Elenora  Utica,  Mont. 

Mrs.  Theo.  Albert,  R.  R.  Hector,  Minn. 

Stengel,  Minnie  Utica,  Mont. 

Mrs.  David  Brown,  Utica,  Mont. 

Trimble,  Carrie  Greensburg,  Ind. 

Mrs.  C.  McCoy,  Greensburg,  Ind. 

Thompson,  Nora  Waynesville,  Ind. 

Mrs.  Wm.  Daugherty,  Elizabethtown,  Ind. 
Wedekind,  Emma  Louisville,  Ky. 

Weegmann,  Louisa  Indianapolis,  Ind. 

Mrs.  Fred.  M.  Loomis,  Indianapolis,  Ind. 

Wright,  Sophia  Hartsville,  Ind. 

Mrs.  Alley,  Waldron,  Ind. 

Indiana   19 

Kentucky    2 

Wisconsin    5 

Illinois    1 

Minnesota    1 

Total   28 


229 


THE  FIRST  TEN  BOARDERS. 
November  19,  i866-July,  1867. 


1.  Blickensderfer,  Cornelia  Tuscarawas,  O. 

2.  McMurray,  Lucy  Tuscarawas,  0. 

3.  Schweitzer,  Mollie  Shelbyville,  Ind. 

4.  Schroeder,  Mary  Shelbyville,  Ind. 

5.  Hinman,  Betty  Columbus,  Ind. 

6.  Jones,  Alice  Greencastle,  Ind. 

7.  Toner,  Susie  Edinburgh,  Ind. 

8.  Rominger,  Addie  Franklin,  Ind. 

9.  Gower,  Hebe  Iowa  City,  Iowa. 

10.  Uecke,  Emma  Green  Bay,  Wis. 


A  HISTORY 


Moravian  Mission  Among  the  Indians 


WHITE  RIVER  IN  INDIANA 


HARRY  EMILIUS  STOCKER,  Ph.D. 


BETHLEHEM,  PA. 
Times  Ptblishing  Co..  Printers 
1917 


233 


TABLE  OF  CONTENTS 


INTRODUCTORY 

CHAPTER  I. — How  the  Mission  came  to  be  Established. 

CHAPTER  II. — The  Missionaries  Called  and  their  Journey 
to  Goshen. 

CHAPTER  III.— The  Journey  from  Goshen  to  the  White 
River. 

CHAPTER  IV. — The  Beginning  of  the  Mission. 

CHAPTER  V.— Difficulties  in  the  Way  of  Success. 

CHAPTER  VI. — Inconsistencies  of  the  Christian  Indians  and 
the  Discouragement  of  the  Missionaries. 

CHAPTER  VII. — Progress  of  the  Work. 

CHAPTER  VIII.— The  Clouds  over  the  Mission  become 
Threatening. 

CHAPTER  IX. — Stirring  Events  leading  to  the  Abandon- 
ment of  the  Mission. 

CHAPTER  X. — The  Station  Abandoned  and  the  Missionaries, 
return  to  Bethlehem. 


It 


235 


PREFACE 

For  more  than  a  century  the  historic  details  connected  with 
the  Indian  Mission  on  the  White  River  were  locked  up  in  well- 
preserved  German  manuscripts  in  the  Provincial  Archives  of  the 
Moravian  Church  at  Bethlehem,  Pennsylvania,  where  they  were 
placed  when  the  work  had  to  be  abandoned.  Little  use  was 
made  of  this  wealth  of  material  by  historians,  with  the  result  that 
perhaps  less  is  known  of  this  mission  than  of  any  other  Mora- 
vian labors  for  the  conversion  of  the  Indians.  Therefore  much 
of  what  is  contained  in  this  first  complete  history  of  the  White 
River  Mission  has  never  appeared  before,  and  for  this  reason, 
many  minor  details,  which  otherwise  might  have  been  omitted, 
are  mentioned. 

At  the  same  time  that  the  history  was  under  preparation,  the 
writer  made  for  the  Indiana  Historical  Society  a  complete  trans- 
lation of  the  original  diary  of  the  mission  and  of  the  many  letters 
which  the  missionaries  wrote  to  the  Helpers'  Conference,  so  the 
reader  of  these  pages  enjoys  all  the  fruits  of  these  necessarily 
painstaking  labors.  While  the  author  experienced  all  the  thrills 
of  the  pioneer  as  he  made  his  way  through  the  century-old 
manuscripts,  this  privilege  did  not  come  to  him  by  right  of  dis- 
covery. It  was  Professor  William  N.  Schwarze,  Ph.D.,  the  Pro- 
vincial Archivist,  who  first  called  attention  to  this  unoccupied 
field  for  historic  research,  and  at  his  suggestion  the  history  was 
written.   All  that  he  did  is  herewith  gratefully  acknowledged. 

The  principal  sources  of  information  are  :  The  Mission  Diary ; 
Diary  of  the  Missionaries'  Journey  from  Bethlehem  to  Goshen 
on  the  Muskingum,  in  Ohio;  Diary  of  the  Missionaries'  Journey 
from  Goshen  to  the  White  River ;  Letters  of  the  Missionaries  to 
the  Helpers'  Conference ;  Diary  of  the  Missionaries'  Journey 
from  the  White  River  to  Bethlehem  ;  Diary  of  the  Goshen  Indian 
Mission ;  Minutes  of  the  General  Helpers'  Conference ;  Reports 
of  the  Unity's  Elders'  Conference ;  and  the  Diary  of  the  Bethle- 
hem Moravian  Church. 

Additional  information  was  found  in  the  following :  A  written 
copy  of  the  autobiography  of  John  Peter  Kluge ;  the  written 


236 


autobiography  of  Abraham  Luckenbach ;  Drake's  Life  of 
Tecumseh ;  Heckewelder's  Indian  Nations ;  Heckewelder's  Nar- 
rative of  Moravian  Missions  among  the  Indians ;  de  Schweinitz' 
Life  and  Times  of  David  Zeisberger ;  Loskiel's  History  of  Mis- 
sions among  the  Indians  of  North  America ;  Zeisberger's  Diary, 
1781-1798,  translated  by  E.  P.  Bliss;  The  Lenape  and  their 
Legends,  by  Daniel  G.  Brinton ;  Dillon's  History  of  Indiana,  and 
many  other  works.  The  writer  also  gratefully  acknowledges  the 
information  bearing  on  the  exact  location  of  the  Mission  Station, 
Muncie  Town  and  Woapicamikunk,  which  was  given  by  Arthur 
W.  Brady,  Esquire,  of  Anderson,  Indiana. 

Harry  E.  Stocker. 

South  Bethlehem,  Pennsylvania. 


237 


INTRODUCTORY 
Moravian  Missions  Among  the  North  American  Indians 

The  Moravians  began  their  missionary  labors  among  the  In- 
dians of  North  America  in  the  colony  of  Georgia,  where  they 
had  secured  two  grants  of  land,  one  of  five  hundred  acres  on  the 
Ogeechee  River,  and  another  of  fifty  acres  near  the  city  of 
Savannah.  Under  the  able  leadership  of  the  gifted  August  Gott- 
lieb Spangenberg,  formerly  professor  in  Jena  and  Halle,  a  colony 
of  ten  arrived  in  Savannah,  February  6,  1735.  Another  com- 
pany of  twenty  persons  from  Herrnhut,  led  by  David  Nitsch- 
mann,  came  soon  after.  Among  the  latter  were  the  parents  of 
David  Zeisberger.  Their  son,  whose  distinguished  service  of 
sixty-three  years  among  his  Brown  Brethren  won  him  the 
sobriquet,  'Apostle  to  the  Indians,"  came  later. 

Mission  work  was  begun  at  once  among  the  Creeks  and 
Cherokees.  A  school  for  Indian  children  was  established  on  the 
island  of  Irene,  about  five  miles  from  Savannah.  The  Indians 
were  fairly  receptive  to  the  gospel  and  at  first  the  prospects  for 
the  success  of  the  mission  were  encouraging,  but  after  a  period 
of  about  four  years,  war  between  England  and  Spain,  with  its 
attendant  Indian  hostilities,  made  it  necessary,  for  the  time  be- 
ing, to  abandon  the  work.  In  the  spring  of  1740,  the  Moravian 
colony  was  transferred  to  what  is  now  Nazareth,  Pennsylvania. 
Later  attempts  to  christianize  the  Cherokees  were  attended  with 
indifferent  success. 

In  July,  1740,  Christian  Heinrich  Rauch,  a  twenty-two-year- 
old  Moravian,  arrived  in  the  city  of  New  York,  where  he  made 
the  acquaintance  of  two  drunken  Mohican  Indians,  by  the  name 
of  Wasamapah*  or  Tschoop  and  Schabasch,  whom  he  accom- 

*A  gifted,  but  profligate  Chief  of  the  Mohicans,  who  became  one  of  the 
most  distinguished  Indian  converts  won  by  the  Moravians.  He  was  known 
as  Job  among  the  traders.  Some  German,  unacquainted  with  English, 
mentioned  this  name  in  a  written  report,  spelling  it  as  he  pronounced  it, 
and  Wasamapah  became  familiarly  known  as  "Tschoop,"  some  people 


238 


panied  to  their  village  Schekomeko,  where  his  earnest  proclama- 
tion of  the  gospel  soon  bore  fruit.  Two  years  later  four  Indians, 
with  Wasamapah  and  Schabasch  among  the  number,  received 
Christian  baptism.  At  the  close  of  the  year  1742,  there  were 
thirty-one  Christian  Indians. 

The  missionaries  Pyrlaeus,  Buettner  and  Mack  were  sent  to 
Ranch's  assistance,  and  m  a  short  time  the  work  spread  to  Con- 
necticut, where  flourishing  stations  sprung  into  existence  in  the 
Indian  villages  of  Pachgatgoch,  Wechquadnach  and  Gnadensee. 
Wherever  the  Word  of  God  was  preached,  it  was  received  with 
joy.  Meanwhile  Satan  likewise  bestirred  himself.  Unscrupulous 
whites,  whose  nefarious  liquor  traffic  suffered  from  the  spread 
of  the  gospel  among  the  Indians,  charged  the  missionaries  with 
being  Papists  in  disguise  and  enemies  of  Great  Britain.  The 
missionaries  were  ready  enough  to  deny  the  charge,  and  willing, 
too,  to  affirm  their  allegiance  to  England,  but  they  were  not 
prepared  to  take  an  oath,  for  conscientious  reasons.  Thereupon 
the  New  York  Assembly  made  the  oath  of  allegiance  obligatory 
and  declared  "vagrant  preachers,  Moravians  or  disguisedPapists" 
subject  to  a  fine  of  forty  pounds  and  six  months'  imprisonment, 
and  expulsion  from  the  colony,  if  the  offense  should  be  repeated. 
When  the  Brethren  Christian  Frederick  Post  and  David  Zeis- 
berger  went  to  New  York  to  study  the  Indian  language,  they 
were  arrested  as  spies  and  imprisoned  for  seven  weeks. 

Under  these  adverse  circumstances  it  was  impossible  to  carry 
on  the  work,  and  the  missionaries  were  withdrawn.  Quite  a 
number  of  the  Christian  Indians  followed  their  teachers  to 
eastern  Pennsylvania,  in  1746.  They  located  at  a  place  near 
Bethlehem  and  called  it  Friedenshuetten.  Unable  to  find  suf- 
ficient support  in  this  neighborhood,  the  Brethren  purchased  for 
them  two  hundred  acres  of  land  at  the  point  where  the  Mahom 
empties  its  waters  into  the  Lehigh,  about  thirty  miles  above 
Bethlehem.   The  Christian  village  received  the  name  of  Gnaden- 


mistakenly  thinking  that  this  was  an  Indian  word.  His  baptismal  name 
was  John.  He  was  thoroughly  converted,  and  immediately  after  his 
baptism  in  April,  1742,  he  became  a  valuable  assistant  to  the  missionaries. 
He  was  an  eloquent  speaker,  and  Bishop  Spangenberg  declared  that  he 
had  the  countenance  of  a  Luther.  August  27,  1746,  Tschoop  died  of  small- 
pox, in  Bethlehem,  Pa.,  where  he  was  buried  in  the  Moravian  grave-yard. 


239 


huetten  on  the  Mahoni.  In  a  short  time  the  new  settlement  had 
five  hundred  inhabitants.  The  mission  prospered  in  every  way 
until  the  year  1755,  when  war  broke  out  between  England  and 
France.  The  heathen  Indians  joined  the  French  and  engaged  in 
a  campaign  of  wholesale  murder  and  pillage.  They  made  an 
unexpected  attack  on  defenseless  Gnadenhuetten,  burned  the 
mission  buildings,  and  ten  missionaries  and  their  wives,  besides 
a  child,  became  a  prey  to  their  savage  cruelty.  The  Christian 
Indians,  about  six  hundred  in  all,  were  scattered  in  all  direc- 
tions, some  of  them  finding  refuge  at  Bethlehem  and  Nazareth. 

Some  of  the  fugitives  settled  Nain,  near  Bethlehem,  and 
Wechquetank*  on  the  north  side  of  the  Blue  Mountains,  but  the 
sentiment  of  the  white  settlers  was  strongly  against  the  Indians, 
whether  Christian  or  heathen,  and,  as  a  result  of  it,  one  hundred 
and  forty  members  of  these  congregations  were  dragged  to 
Philadelphia,  where  they  and  their  teachers  languished  in  prison 
for  one  whole  year  (1764-1765).  Many  of  them  died  of  small- 
pox. Those  who  survived  the  imprisonment  decided  to  push 
into  the  wilderness  to  get  away  from  the  white  people,  and 
consequently  accepted  the  invitation  of  Papunhank,  an  Indian 
prophet  who  had  been  converted  under  the  ministrations  of 
Zeisberger,  to  accompany  him  to  the  junction  of  the  Wyalusing 
and  the  Susquehanna,  in  what  is  now  Bradford  County.  As  a 
result,  the  flourishing  settlement  of  Friedenshuetten  sprung  into 
existence  at  that  place,  in  1765.  This  mission  won  a  great  many 
converts  among  the  heathen.  Three  years  later  Zeisberger 
founded  a  new  station  on  the  Allegheny  and  called  it  Friedens- 
staedt.  Among  the  converts  gained  here  was  the  renowned 
chieftain  and  orator,  named  Glikkikan.-}- 


*Wechquetank  consisted  of  a  tract  of  1400  acres  within  the  present 
limits  of  Monroe  County,  Pennsylvania.  The  mission  was  begun  with 
thirty  baptized  Indians  under  Missionary  Gottlob  Sensemann,  in  April.  1760. 
It  was  abandoned  three  years  later  as  a  result  of  Pontiac's  War. 

tGlikkikan  was  a  sachem  renowned  as  a  warrior  and  an  orator  of  great 
ability.  Having  silenced  the  Jesuits  many  a  time,  and  Protestant  mis- 
sionaries as  well,  he  went  to  the  mission-house  on  the  Allegheny  River  for 
the  express  purpose  of  vanquishing  the  Christian  teacher  in  argument,  but 
Christ  touched  his  heart  and  he  became  a  Christian.  He  became  an  efficient 


240 


In  1771,  Zeisberger  visited  the  Delawares  in  the  Tuscarawas 
Valley  of  Ohio  and  preached  to  them  the  first  evangelical  ser- 
mon delivered  in  that  State.  The  Grand  Council  of  the  Dela- 
wares decided  to  put  a  large  tract  of  land  in  the  Tuscarawas  at 
the  disposal  of  the  Christian  Indians  and  formally  invited  the 
congregations  at  Friedenshuetten  and  Friedensstaedt  to  come 
and  settle  on  it.  The  invitation  was  accepted  and  in  due  time 
mission  stations  were  established  at  Schoenbrunn,  Gnaden- 
huetten,  Lichtenau  and  Salem.  The  Brethren  Sensemann,  Jung, 
John  Heckewelder  and  Edwards  assisted  Zeisberger  in,  his 
labors  here.  It  was  a  time  of  unexampled  prosperity  until  the 
year  1781,  when  the  Revolutionary  War  broke  out  and  the 
Christian  Indians  and  their  teachers  were  driven  out  of  the 
Tuscarawas  Valley.  Four  hundred  of  them  were  dragged  into 
the  wilderness  and  left  to  their  fate  on  the  Sandusky.  After 
much  suffering,  one  hundred  and  fifty  Indians  begged  per- 
mission in  February,  1782,  to  return  to  their  plundered  settle- 
ments to  gather  what  they  could  find  of  their  harvests.  The  re- 
sult was  the  Gnadenhuetten  massacre,  in  which  twenty-nine 
men,  twenty-seven  women  and  thirty-four  children  lost  their 
lives. 

A  number  of  scattered  Christian  Indians  found  refuge  among 
the  Delawares  on  the  White  River,  in  what  is  now  Indiana,  while 
others  established  themselves  eventually  at  Fairfield,  Canada. 
A  number  of  the  latter  found  their  way  back  to  Ohio,  in  1798, 
and  established  Goshen,  which  existed  until  the  year  1823,  when 
the  few  who  still  remained  removed  to  Fairfield.  In  1837,  a 
number  of  Fairfield  Christians  accompanied  the  missionaries 
Vogler  and  Miksch  to  Kansas,  where  New  Westfield  was  estab- 
lished among  the  Delawares.  This  work  did  not  prosper,  and 
eventually  Moravian  labors  among  the  Indians  at  this  place  as 
well  as  at  Fairfield,  ceased. 


helper  and  rendered  great  service  to  the  mission  in  spite  of  the  bitter 
persecutions  to  which  he  was  subjected  by  his  chief  and  former  friends. 
His  Christian  name  was  Isaac.  He  perished  in  the  Gnadenhuetten  massacre, 
in  1782. 


241 


THE  MORAVIAN  MISSION  AMONG  THE  INDIANS  ON 
THE  WHITE  RIVER  IN  INDIANA 

CHAPTER  I 

How  the  Mission  Came  to  be  Established 

In  the  twilight  of  the  eighteenth  century,  smoke  might  have 
been  seen  curling  its  way  from  the  peaked  roofs  of  the  thatched 
huts  of  Indians  living  on  the  White  River  in  what  is  now  the 
State  of  Indiana.  At  least  a  thousand  Indians  had  their  homes 
in  this  vicinity.  Of  these  the  majority  were  Delawares,  living 
in  nine  different  villages  which  lay  about  five  miles  apart.  This 
region  they  regarded  as  their  ancient  seat*,  consequently,  when 
driven  westward  by  the  encroachments  and  treachery  of  the 
whites,  they  settled  here  with  the  hope  of  rekindling  their 
national  council  fire.  Woapicamikunk  (White  River  town), 
situated  about  three  miles  east  of  the  present  city  of  Muncie  and 
lying  on  the  same  side  of  the  river,  was  their  principal  town. 

Unfortunately  an  unquenchable  thirst  for  whisky  wrought 
fearful  havoc  among  them.  In  winter  they  would  go  five  or  six 
days'  journey  into  the  woods  to  hunt  and  after  their  return  in 
late  spring  or  early  summer,  they  would  spend  most  of  their 
time  in  debauchery.  They  would  often  drag  a  hundred  gallons 
of  whisky  into  one  of  their  towns,  and  after  they  once  had  a 
taste  of  it,  they  would  not  stop  until  the  last  drop  was  gone. 
They  would  not  only  give  their  last  cent  for  the  terrible  intoxi- 
cant, but  even  the  shirts  from  their  backs.    After  some  of  their 

*According  to  their  own  tradition,  the  Delaware  Indians  originally  re- 
sided in  the  extreme  western  part  of  the  American  continent,  whence  they 
emigrated  eastward.  When  a  powerful  tribe  living  in  the  Mississippi 
River  valley  disputed  their  way,  they  joined  the  Iroquois  in  a  war  against 
it  and  succeeded  in  driving  out  the  enemy,  whereupon  the  conquerors  took 
possession  of  the  country,  the  Iroquois  choosing  the  lands  in  the  vicinity 
of  the  great  lakes,  and  the  Delawares  settling  on  those  to  the  south.  Here 
they  claimed  to  have  lived  for  hundreds  of  years.  Gradually  they  moved 
•east,  where  they  made  the  Delaware  River  the  center  of  their  possessions. 


242 


carousals  it  was  no  uncommon  sight  to  see  a  large  number  of 
Indians  without  a  shred  of  clothing  to  their  name.  The  war- 
chiefs  themselves  were  guilty  of  drunkenness  and  even  had 
whisky  brought  into  the  villages  where  their  wives  dispensed  it 
to  the  people. 

The  Delawares  were  indolent  and  for  the  most  part  un- 
ambitious. All  the  work  was  done  by  the  women,  whose  princi- 
pal occupation  was  cutting  and  bringing  in  the  fire  wood,  tilling 
the  ground,  sowing  and  reaping  the  grain,  pounding  the  corn 
for  their  pottage  and  bread,  and  in  season  making  maple  sugar. 
Apart  from  simple  cooking,  their  household  labors  were  few. 
Much  of  the  outside  work  was  considerably  lightened  and  at  the 
same  time  made  enjoyable  by  having  a  "bee"  or  frolic.  Both  the 
men  and  the  women  were  greatly  attached  to  their  children  and 
relatives.  Gossiping,  deceitfulness  and'  lying  were  common 
faults.  Whatever  their  character  may  have  been  before  they 
came  in  contact  with  the  white  man,  it  is  certain  that  they  were  a 
very  degraded  people  when  they  lived  on  the  White  River. 
David  Zeisberger,*  who  gave  the  best  years  of  his  life  to  mis- 


*David  Zeisberger,  "the  apostle  of  the  Delawares,"  was  born  in  Zauch- 
tenthal,  Bohemia,  in  1721.  When  he  was  five  years  old,  his  parents  fled 
to  Herrnhut,  for  conscience'  sake,  and  later  emigrated  to  Georgia,  whither 
sixteen-year-old  David  followed  them  from  Holland,  where  he  had  been 
placed  in  school.  From  Georgia  he  went  to  Bethlehem,  Pennsylvania, 
where  he  was  converted.  He  consecrated  himself  to  the  cause  of  missions 
among  the  Indians.  In  New  York,  where  he  had  gone  to  perfect  himself 
in  the  Indian  language,  he  was  arrested  as  a  spy  and  imprisoned  for  two 
months.  Soon  after  his  release  from  prison,  he  accompanied  Bishop 
Spangenberg  to  Onondaga,  the  capital  of  the  Six  Nations,  where  he  built 
a  mission-house  and  was  made  keeper  of  the  Grand  Council  archives.  He 
was  greatly  beloved  by  the  Indians,  whom  he  called  his  "Brown  Brethren." 
The  Iroquois  adopted  him  into  their  tribe  and  he  was  enrolled  as  a  mem- 
ber of  the  Turtle  clan.  He  was  also  naturalized  by  the  Monseys.  Through 
his  labors,  extending  over  sixty-three  years,  many  hundreds  of  savages 
were  led  to  embrace  a  consistent  Christian  life.  He  was  fluent  in  the 
Delaware,  Mohawk  and  Onondaga  languages  and  familiar  with  many 
Indian  dialects.  His  literary  labors  include  a  translation  of  the  Bible  and 
the  Moravian  hymn-book  into  Delaware,  the  compilation  of  a  German- 
Delaware  dictionary,  and  the  composition  of  Onondaga  and  Delaware 
grammars.  His  itinerary  led  him  to  labor  in  Massachusetts,  Connecticut, 
New  York,  Pennsylvania,  Ohio,  Michigan  and  Canada.    His  Indian  name 


243 


sionary  labors  among  the  Delawares,  regarded  them  as  the  most 
ordinary  and  vile  of  savages.  They  were  said  to  have  been 
more  opposed  to  the  gospel  than  any  other  Indian  nation,  which 
is  not  surprising,  perhaps,  when  we  remember  that  so  many 
Christian  converts  from  among  their  number  were  massacred  in 
cold  blood.* 

Three  tribes  comprised  the  Delaware  nation.  They  were  the 
Turtle  or  Unami,  the  Turkey  or  Unalachtgo,  and  the  Wolf  or 
Minsi,  which  has  been  corrupted  into  Monsey.  According  to  an 
ancient  custom,  the  chief  selected  from  the  Turtle  tribe  was  the 
head  of  the  nation.  This  man  was  called  the  Peace  Chief.  As 
such  he  could  neither  go  to  war  nor  receive  the  war  belt  or 
string  of  dark  wampum,  which  signified  a  declaration  of  hostili- 
ties. At  the  time  of  our  history,  Tedpachsit  or  Tatapachkse,  a 
quiet,  inoffensive  and  harmless  man  of  sixty  or  more,  was  the 
Head  Chief,  having  been  elected  to  this  position  not  long  after 
the  murder  of  his  predecessor  by  Colonel  David  Williamson's 
party  near  Pittsburgh,  in  1782.  Though  he  never  became  a 
Christian,  he  was  a  man  of  fairly  good  character  and  had  as 
such  the  best  interests  of  his  people  at  heart.  In  1802,  accom- 
panied by  a  number  of  his  warriors,  he  visited  in  the  city  of 
Washington  and,  on  his  way  home,  stopped  for  a  while  at  Lititz, 
where  he  was  entertained  in  the  most  hospitable  manner  by  the 
Brethren. 

Tedpachsit  was  assisted  in  the  rule  of  his  people  by  the  war- 
chiefs,  Pachgantschihilas  or  Pakantchilas  and  Hocking- 
pomsga.  The  latter  was  renowned  as  a  witch-doctor.  He  was 
not  only  given  to  drink  but  dealt  in  whisky  and  derived  from 
this  nefarious  traffic  his  only  source  of  income.  Needless  to  say, 
he  was  no  friend  of  the  Christian  or  white  man.  Pachgantschi- 
hilas was  an  aged  and  renowned  warrior  and  a  hardened 
pagan,  strongly  opposed  to  the  conversion  of  his  people  to 
Christianity.  Whatever  he  said  in  favor  of  Christianity  or  Chris- 
was  Ganousseracheri.  which  means  "on  the  pumpkin."  Zeisberger  died,  in 
1808,  at  Goshen,  on  the  Muskingum  River,  Ohio. 

*The  two  principal  massacres  were  the  one  of  Gnadenhuetten  on  the 
Mahoni  in  Pennsylvania,  in  1755.  and  that  of  Gnadenhuetten  on  the  Mus- 
kingum in  Ohio,  in  1782. 


244 


tian  teachers  was  therefore  sheer  pretense.  A  great  amount  of 
shrewdness  combined  with  unusual  oratorical  ability  made  him 
an  influential  factor  among  the  Indians.  They  regarded  him  as 
their  Washington.  His  address*  to  the  Moravian  Indians  some 
time  before  the  Gnadenhuetten  massacre  on  the  Muskingum  is  a 
striking  evidence  of  his  farsightedness,  for  in  it  he  tried  his  best 
to  persuade  them  to  remove  from  the  Tuscarawas  to  a  place  of 
safety.  "I  admit,"  said  he,  "that  there  are  good  white  men,  but 
they  bear  no  proportion  to  the  bad.  The  bad  must  be  the 
stronger  for  they  rule.  They  do  what  they  please.  They  enslave 
those  who  are  not  of  their  color.  They  would  make  slaves  of  us, 
if  they  could,  but  as  they  cannot  do  it,  they  kill  us.  There  is  no 
faith  to  be  placed  in  their  words.  They  are  not  like  the  Indians, 
who  are  only  enemies  while  at  war,  and  are  friends  in  peace. 
They  will  say  to  an  Indian,  'My  friends — My  brother !'  They  will 
take  him  by  the  hand  and  at  the  same  time  destroy  him.  And  so 
you  (addressing  the  Christian  Indians)  will  also  be  treated  by 
them  before  long.  Remember  that  this  day  I  have  warned  you 
to  beware  of  such  friends  as  these.  I  know  the  long  knives ;  they 
are  not  to  be  trusted."  His  words  were  prophetic ;  in  eleven 
short  months  they  were  fulfilled.  + 

*Heckewelder's  History  of  the  Indian  Nations,  pp.  80-81. 

fin  the  beginning  of  the  year  1771,  the  Grand  Council  of  the  Delawares 
in  the  Tuscarawas  Valley  invited  the  Christian  Indians  of  Friedenshuetten, 
Pennsylvania,  to  come  to  Ohio,  where  they  might  occupy  lands,  which 
would  never  be  "sold  under  their  feet  to  the  white  people."  Chief  Neta- 
wat-wes  or  King  Newcomer  was  the  recognized  head  of  the  Delawares  at 
this  time.  The  invitation  was  accepted  and  the  mission  station  of  Schoen- 
brunn  on  the  Tuscarawas  was  the  result.  The  next  year  other  Pennsyl- 
vania converts  came,  who  established  Gnadenhuetten  ten  miles  down  the 
valley.  Three  years  later,  Lichtenau  was  commenced,  but  it  had  to  be 
given  up  after  the  third  year  of  its  existence,  because  it  happened  to  be  in 
the  war-path  of  the  hostile  Indians.  Its  place  was  taken  by  Salem,  which 
was  founded  five  miles  below  Gnadenhuetten. 

Netawatwes  joined  the  Christians,  and  in  every  way  it  was  a  flourishing 
time  for  the  mission.  Then  the  Revolutionary  War  broke  out.  Un- 
fortunately, both  the  British  and  the  Americans  looked  upon  the  mission 
Indians  with  distrust,  the  former  because  a  large  number  of  the  Dela- 
wares would  not  join  their  standards,  and  the  latter  because  they  claimed 
that  the  Indians  sympathized  with  the  English.    In  September,  1781,  the 


245 


Not  all  the  Delawares  on  the  White  River  were  heathen. 
Quite  a  number  of  baptized  Indians  had  fled  westward  after  the 
Gnadenhuetten  massacre  and  made  their  home  there.  Many  of 
these  lapsed  into  heathenism  but  not  a  few  remained  loyal  to  the 
faith.  Among  the  latter  was  an  old  man  named  Isaac,  who  used 
to  live  in  Gnadenhuetten,  where  he  served  as  an  official  lay- 
helper.  This  aged  convert  would  not  attend  the  sacrificial  feasts 
of  the  Indians.  He  called  them  the  Devil's  Feasts.  According 
to  the  testimony-of  some  White  River  Indians,  he  observed  the 
Christian  Sabbath  by  singing  hymns  and  by  praying,  and 
preached  about  God  becoming  man  to  the  young  people,  who 
heard  him  gladly.  In  1798,  he  rejoiced  to  hear  that  a  number 
of  fugitive  Christian  Indians  had  returned  from  Canada  and, 
under  the  leadership  of  Zeisberger  and  Mortimer,  had  estab- 
lished the  Goshen  mission  on  the  Muskingum.  Old  and  de- 
crepit, it  was  impossible  for  him  to  undertake  the  sixteen  days'" 
journey  to  Goshen,  greatly  as  he  would  have  enjoyed  the  privi- 
lege, but  he  earnestly  urged  others  to  go  in  order  that  they 
might  better  hear  what  he  tried  to  tell  them. 

British  took  all  the  Christian  Indians  prisoners  and  led  them  away.  The 
mission  houses  were  plundered  and  destroyed.  At  the  Sandusky  the  cap- 
tives were  deserted.  With  barely  any  provisions,  they  passed  through  a 
dreadful  winter.  In  spring,  a  hundred  and  fifty  Christian  Indians  returned 
to  the  Tuscarawas  Valley  for  the  purpose  of  gathering  what  they  could 
find  of  their  harvest. 

When  about  to  return  to  their  brethren  on  the  Sandusky,  Colonel 
Williamson,  in  command  of  ninety  American  soldiers,  came  upon  the  scene, 
charged  the  peaceful  Indians  with  the  murder  of  the  William  Wallace 
family  and  with  other  outrages,  and  mercilessly  murdered  in  cold  blood 
ninety  Christians  and  six  visiting  heathen  Indians.  Two  boys  alone 
escaped.  The  Schoenbrunn  Indians  received  warning  and  fled  to  the 
Sandusky.  From  here  a  number  of  the  converts  went  to  Michigan,  where 
they  remained  four  years  at  New  Gnadenhuetten,  which  they  founded. 
When  they  left  here,  they  located  temporarily  at  Pilgerruh  on  the  Cuya- 
hoga, and  in  1787  they  settled  at  New  Salem  on  the  Petquotting  or  Huron 
River  of  Ohio.  For  fear  that  there  might  be  another  massacre  in  store 
for  them,  they  emigrated  to  Canada,  in  April,  1792,  where  they  established 
the  mission  at  Fairfield,  on  what  is  now  the  River  Thames.  In  August, 
1708,  Zeisberger  and  wife  and  Benjamin  Mortimer,  together  with  seven 
Indian  families,  returned  to  the  beautiful  Tuscarawas  Valley,  and  founded 
the  Goshen  mission  on  the  Muskigum,  about  two  miles  from  the  former 
site  of  Schoenbrunn.    (See  Hamilton's  History  of  Moravian  Missions.) 


246 


The  fact  that  the  missionaries  Kluge  and  Luckenbach  never 
mention  Isaac  would  indicate  that  they  never  came  across  him. 
It  is  quite  likely  that  he  had  died  before  they  arrived.  This  same 
man  used  to  be  a  great  enemy  of  the  gospel.  While  still  a 
heathen,  under  the  guise  of  friendship,  he  at  one  time  attempted 
to  kill  David  Zeisberger  and  he  would  have  been  successful,  too, 
had  not  another  Indian  providentially  interfered.  The  few  bap- 
tized refugees  who,  like  Isaac,  remained  faithful  may  have  enter- 
tained the  hope  of  a  return  to  the  Muskingum  some  day  or  of 
having  missionaries  come  to  them,  but,  strange  to  say,  they  had 
nothing  to  do  with  the  founding  of  the  mission  on  the  White 
River. 

As  far  as  is  known,  the  first  communication  in  regard  to  mis- 
sionary work  in  Indiana  Territory  passed  between  the  Indians 
and  the  Moravians  in  the  year  1797.  In  the  diary*  for  that  year, 
which  Zeisberger  kept  at  Fairfield,  we  read  under  date  of  Oc- 
tober seventh :  "From  the  Miami  we  learned  through  Abel,-j- 
who  came  from  there,  where  he  had  visited  friends,  that  the 
chief,  Tedpachxit,  had  the  wish  that  the  Brethren  would  come  to 
them  and  preach  Christ's  gospel.  This  was  pleasant  news  to  us, 
which  we  should  have  been  glad  to  hear  for  a  long  time.  We 
had  thought  of  soon  sending  a  deputation  to  him."  On  the  six- 
teenth, he  wrote :  "Having  had  news  from  the  Miami  which 
seemed  as  if  the  Indians  there  were  longing  to  hear  the  Word 
cf  God,  we  sent  thither  Bill  Henryt  with  a  couple  of  young  men 
on  a  visit  to  get  more  exact  information  about  this.  They  set 
out  thither  today  by  water,  with  our  blessing." 

November  eleventh,  he  wrote :  "At  the  Lord's  Supper,  Adam 
was  again  a  partaker,  after  two  years,  both  to  our  joy  and  to  that 
of  the  congregation.  Soon  afterward,  we  had  the  pleasure  of 
seeing  come  to  us  in  good  health  Brother  Bill  Henry,  with  his 
son  John,  and  one  other,  John  Thomas,  from  the  Miami.  Of 
their  visit  they  spoke  as  follows :  'After  having  been  detained 
upon  the  lake  by  sucessive  days  of  bad  weather,  we  arrived 

*From  the  translation  of  "Diary  of  Zeisberger,"  by  Eugene  F.  Bliss, 
Vol.  II,  pp.  496,  497,  500-502. 

tAn  Indian  helper. 

tSame  as  Gelelemend  or  Kilbuck.   Vid.  Footnote,  p.  248. 


247 


there  and  went  to  the  chief,  Tedpachxit,  where  we  were  kindly 
received.  Bill  Henry,  who  was  spokesman,  set  forth  to  him  that 
we  were  come,  not  only  to  see  them,  but  to  say  something  to 
them.  He  soon  made  preparations,  calling  together  the  chief 
men,  and  when  this  was  done,  Bill  Henry  said :  "My  dear 
friends,  it  is  a  pleasure  after  many  years  to  see  you  once  again, 
under  God's  guidance.  The  reason  for  our  leaving  home  and 
coming  to  you  is  this  :  We  heard  some  time  ago  that  you  would 
be  glad  to  have  God's  Word  preached  and  heard  among  you, 
that  there  are  many  who  long  for  it,  that  there  are  also  some  of 
our  baptized  brethren  who  are  waiting  for  this,  and  wish  they 
had  the  opportunity  to  hear  God's  Word,  being  unable  to  come 
to  us,  because  we  live  so  far  away  from  them.  This  is  the  reason, 
and  no  other,  why  we  have  undertaken  the  journey  here,  for  if 
we  hear  that  any  one  longs  for  God's  Word,  the  word  of  life,  we 
are  ready  to  serve  him  with  it,  since  we  like  to  see  our  fellow- 
men  and  friends  share  in  this  good  and  be  saved.  We  are  there- 
fore come  to  see  and  to  learn  from  you  how  you  are  disposed  in 
regard  to  the  matter,  so  that  we  may  bring  trustworthy  news  to 
those  who  sent  us.  As  soon  as  we  have  heard  you,  we  intend  to 
return  whence  we  came." 

"  'It  also  happened  that  the  captain,  Pachgantschihilas,  was 
present.  He  has  always  been  a  great  foe  to  the  preaching  of  the 
gospel  among  the  Indians.  He  asked  us  who  had  brought  us 
the  news.  He  was  told  that  it  was  one  of  our  people,  who  had 
come  back  from  here  some  time  ago.  He  replied,  that  we  should 
not  listen  to  such  words  for  if  they  wished  to  send  us  a  message 
we  should  see  it  accompanied  by  a  string  of  wampum.  Of  this 
message  they  knew  nothing.  Now  the  truth  was.  Chief  Ted- 
pachxit had  spoken  thus  with  our  Abel,  but  he  dared  not  admit 
it  before  the  great  captain.  This  fact  was  established  by  the  fol- 
lowing, which  this  very  captain  related  to  Bill  Henry,  namely, 
that  some  time  before  he  had  charged  a  certain  Indian,  who  was 
going  to  Fairfield,  to  speak  with  our  Indians,  and  propose  to 
them  that  they  come  back  again  from  across  the  lake ;  that  the 
Indian  had  returned  with  the  answer  that  we  had  no  disposition 
for  this,  being  so  well  established  here.  He  asked  whether  the 
thing  was  really  so.   The  answer  was  that  the  same  Indian  had 


248 


been  with  us  man)-  days,  but  had  not  said  a  word  about  this  to 
any  one,  and  we  knew  nothing  about  it.' 

"Thus  it  appears  that  the  captain  would  be  glad  to  have  us 
over  the  lake  again,  but  will  have  nothing  to  do  with  the  preach- 
ing of  the  gospel.  If  we  only  have  the  opportunity,  we  will  not 
ask  the  chiefs.  They  must  adapt  themselves  to  it.  They  further 
said  to  the  brethren  that  the  Quakers  in  Philadelphia  had  made 
them  an  offer  and  advised  thern  to  move  together,  not  live  so 
scattered  about ;  that  they  would  send  people  to  build  them 
houses  and  teach  them  agriculture ;  that  they  could  send 
mechanics  to  teach  them  their  work  and  to  make  them  a  civilized 
people,  for  which  cause  they  had  much  money  to  spend.  If  the 
proposal  pleased  them,  namely,  the  Delawares,  they  should  come 
to  Philadelphia ;  they  would  speak  with  them  and  set  the  thing 
in  motion.  And,  as  it  seems,  they  are  not  disinclined,  for  they 
said  they  thought  of  going  thither  in  Spring.  Thus  the  brethren 
came  back.  It  is  to  be  hoped  that  their  journey  was  not  in  vain, 
and  they  will  undoubtedly  think  about  the  matter.  They  also 
thought  of  and  spoke  to  Indians  who  would  like  to  come  to  us^ 
and  an  old  baptized  widow  is  now  on  her  way  hither  to  remain. 
But  this  is  to  be  said  further  of  the  Delaware  nation :  It  is  scat- 
tered at  present  from'  Canada  to  the  Mississippi,  and  their 
present  chief  has  little  weight  and  authority." 

As  far  as  is  known,  the  Fairfield  Christians  and  the  Delawares 
had  no  further  negotiations  in  regard  to  the  preaching  of  the 
gospel  on  the  White  River.  After  the  Goshen  mission  had  been 
established,  there  was  considerable  intercourse  of  a  friendly 
nature  between  the  Christian  Indians  and  their  heathen  relatives 
and  friends  on  the  Woapicamikunk.  Thus  it  happened,  May  5, 
1799,  that  Chief  Hockingpomsga  had  occasion  to  visit  in 
Goshen.  The  missionaries  were  not  at  home  at  the  time,  conse- 
quently it  fell  to  the  lot  of  William  Henry  Gelelemend  or  Kil- 
buck,*  as  he  was  more  familiarly  known  among  the  whites,  and 


*Gelelemend  or  Kilbuck,  supposed  to  have  been  born  in  the  neighbor- 
hood of  Lehigh- Gap,  Northampton  County,  in  the  year  1737,  was  the  grand- 
son of  the  well-known  chief  Netawatwes.  That  he  was  a  man  of  con- 
siderable influence  is  seen  from  the  fact  that  he  was  at  one  time  chief 
counsellor  of  the  Turkey  Tribe  and,  after  the  death  of  Captain  White 
Eyes,  temporarily  installed  as  head  chief.    He  was  a  strenuous  advocate 


249 


his  Indian  brethren,  to  entertain  the  guest.  In  the  course  of  his 
stay,  they  reminded  the  old  warrior  that  it  had  been  the  call  of 
good  chief  Netawatwes*  that  had  brought  the  Christian  Indians 
from  their  homes  on  the  Susquehanna  to  the  Muskingum,  and 
that  it  had  been  his  last  wish  that  the  Delawares  should  accept 
the  gospel.  When  Hockingpomsga  returned  home,  he  carried 
with  him  an  urgent  invitation  to  his  people  to  come  to  Goshen 
to  hear  the  Word  of  God.  Whatever  his  own  feelings  may  have 
been  in  the  matter,  he  was  true  to  the  confidence  reposed  in 
him  and  delivered  the  message. 

In  answer  to  Gelelemend's  invitation  nothing  was  heard  for  a 
whole  year.  At  last,  in  April,  1800,  Tedpachsit  and  his  Council 
sent  to  Goshen  as  deputy,  Tulpe  Najundam  (he  who  carries  a 
turtle),  the  brother  of  Pachgantschihilas,  who  delivered  the  fol- 
lowing message  :  "My  friends,  we  received  your  communica- 
tion. Our  Chief  and  our  great  captains,  our  warriors  and  our 
young  people,  our  women  and  our  children  were  all  greatly 
pleased  over  your  words.  The  reason  you  have  not  heard  from 
us  before  is  because  my  people  were  not  at  home.  As  soon  as 
they  returned,  I  acquainted  them  with  your  invitation  and  they 
were  all  pleased  with  it.  My  friends,  we  have  here  a  large  tract 
of  land  that  belongs  to  us.  Gelelemend,  I  take  you  and  your 
friends  by  the  hand,  therefore,  and  bring  you  here,  and  settle 
you  near  me  on  the  Woapicamikunk." 

of  peace  during  the  Revolutionary  War  and  in  consequence  made  a  great 
many  enemies  among  the  Indians.  His  life  was  imperilled  more  than 
once.  In  the  summer  of  1788,  he  joined  the  Moravian  Indians  at  Salem 
cn  the  Petquotting  River.  He  was  baptized  and  received  the  name  of 
William  Henry,  in  honor  of  Judge  William  Henry  of  Lancaster,  a  member 
of  Congress,  who  helped  to  survey  the  Tuscarawas  reservation,  in  1797. 
In  the  early  winter  of  181 1,  in  the  eightieth  year  of  his  life,  he  passed 
away  at  Goshen,  Ohio.  John  Henry  Kilbuck,  a  direct  lineal  descendant, 
graduated  from  the  Moravian  College  and  Theological  Seminary,  Bethle- 
hem, Pennsylvania,  in  1884.  Immediately  after  his  graduation  he  served 
for  a  number  of  years  as  Moravian  missionary  among  the  Eskimos  in 
Alaska,  where  he  is  at  present  a  teacher  in  the  United  States  Government 
school. 

*The  head-chief  of  the  Delaware  Nation  immediately  before  the  Ameri- 
can Revolution.    His  wisdom  kept  the  Delawares  from  the  slaughter  of 
white  people  of  which  other  tribes  were  guilty.    He  died  in  1776. 
10 


250 


The  message  to  which  this  was  the  answer  said  nothing  in  the 
least  about  any  desire  on  the  part  of  the  Christian  Indians  to 
move  away  from  Goshen.  According  to  Tulpe  Najundam,  i 
member  of  the  council  had  expressed  the  fear  that  the  Goshen 
Indians,  having  their  own  land  where  they  were  and  therefore 
being  well  satisfied,  would  not  care  to  leave.  Furthermore, 
some  one  had  made  the  statement  that  the  Christian  Indians 
would  not  come  without  their  teachers.  In  view  of  all  this,  the 
council  immediately  decided  to  set  apart  for  the  Goshen  Indians 
a  large  tract  of  land  where  they  might  dwell  together  un- 
molested and  in  safety.  As  for  the  teachers,  it  was  taken  for 
granted  that  they  would  accompany  the  Indians  without  inviting 
them  separately. 

This  gracious  invitation  was  received  with  considerable 
pleasure  by  the  Goshen  missionaries.  While  they  were  not 
wholly  carried  away  by  this  unexpected  show  of  friendliness, 
they  could  not  help  but  regard  it  as  partly  sincere,  to  say  the 
least.  They  did  not  believe  for  a  moment  that  the  Delaware 
Council  had  been  seized  all  of  a  sudden  by  an  unselfish  desire  to 
further  the  gospel  nor  that  the  Indians  really  wanted  to  hear  and 
receive  the  Word  of  God.  Having  heard  frequent  rumors  that 
some  of  the  Christian  refugees  on  the  White  River  had  ex- 
pressed the  hope  of  returning  to  the  Muskingum,  they  supposed 
that  the  underlying  motive  of  the  invitation  was  the  desire  of  the 
chiefs  to  have  all  their  people  live  at  the  same  place,  and  that,  for 
this  reason,  they  had  thought  it  expedient  to  have  the  gospel 
preached  among  them,  so  that  the  Christian  Indians  at  Goshen 
and  elsewhere  might  be  attracted  to  come  to  the  White  River, 
and  those  already  there  be  prevented  from  moving  to  Goshen. 
But  whatever  their  thoughts  and  suspicions,  they  could  not  help 
but  look  upon  the  whole  proceeding  as  a  wonderful  opportunity 
to  bring  a  heathen  nation  to  Christ. 

The  Goshen  Indians,  though  they  would  have  been  loath  to 
leave  their  settlement,  were  unanimous  in  their  opinion  that  the 
invitation  of  the  Chief  and  the  Grand  Council  should  receive  a 
favorable  reply.  An  Indian  helper  expressed  the  mind  of  all 
when  he  said  :  "We  can  believe  our  friends  on  the  Woapicami- 
kunk.  To  understand  the  gospel,  they  must  have  it  preached  to 
them.    For  that  reason,  teachers  must  go  and  live  among  them 


251 

and  preach  the  Word  daily."  Nevertheless  the  matter  could  not 
be  decided  in  a  day,  nor  could  the  final  decision  be  made  by  the 
missionaries.  Force  of  circumstances  made  it  necessary  to  with- 
hold the  decisive  word  for  a  year.  Meanwhile,  however,  a  pro- 
visional answer  was  sent.  This  message  read :  "As  I  saw  my 
friend  come  to  the  place  where  I  live  and  I  looked  upon  his  face, 
my  heart  was  filled  with  hope  and  joy.  There  occurred  to  me 
what  our  former  Chief,  Netawatwes,  had  told  us,  while  we  were 
still  living  on  the  Susquehannah.  As  I  heard  that  you,  my  friend, 
desired  to  take  me  by  the  hand  and  set  me  down  near  you,  I  was 
glad.  My  friend !  I  will  let  you  know  that  here  I  live  on  my 
own  land,  but  I  listen  to  your  word  nevertheless.  I  cannot  rise 
so  easily,  however,  my  friend.  I  must  first  send  your  word  to 
my  brother  across  the  lake.  He  lives  a  great  distance  from  here. 
W  hen  I  receive  his  answer,  I  will  let  you  know.  How  long  k 
will  take  before  I  can  inform  you,  I  cannot  tell.  It  may  take 
until  next  Spring.  From  this  day,  however,  I  will  think  of  you 
with  pleasure;  think  also  of  me."  The  customary  string  of 
wampum  accompanied  the  message. 


252 


CHAPTER  II 

The  Missionaries  Called  and  their  Journey  to  Goshen 

In  April,  1800,  Zeisberger  wrote  to  the  brethren  of  the  Hel- 
pers' Conference*  at  Bethlehem,  urging  them  to  accept  the  in- 
vitation of  the  Delawares,  and  suggesting  that  either  two  ef- 
ficient married  brethren  or  a  married  couple  and  a  single  brother 
be  sent  to  them  as  missionaries.  He  intimated  that  several 
Indian  families  from  Goshen  and  a  number  from  Fairfield, 
Canada,  might  be  found  willing  to  accompany  them.  The 
Helpers'  Conference  took  the  matter  under  prayerful  advise- 
ment, and,  under  the  gracious  guidance  of  the  Lord,  it  was  de- 
cided, August  fifteenth,  to  begin  the  new  work.  This  decision 
was  at  once  communicated  to  the  various  congregations  by 
means  of  a  circular  letter,  and  the  proposed  mission  became  the 
subject  of  earnest  supplication  in  prayer  meetings.  In  due  time, 
Abraham    Luckenbach,f    a   twenty-three-year-old   teacher  at 


*The  official  board  which  administered  the  affairs  of  all  the  Moravian 
settlement  congregations  and  missions  among  the  Indians  in  America.  It 
was  the  forerunner  of  the  Provincial  Elders'  Conference,  which  is  the 
executive  board  of  the  Provincial  Synod.  The  original  title  was  "Con- 
ference of  Helpers  in  General  of  the  Congregations  and  Stations  in  Penn- 
sylvania and  adjacent  Parts." 

t Abraham  Luckenbach  was  born  May  5,  1777,  in  Upper  Saucon  Town- 
ship, Lehigh  County,  Pennsylvania.  His  parents  were  originally  Menno- 
nites,  but,  soon  after  his  birth,  they  became  associated  with  the  Moravians 
at  Emmaus,  where  Abraham  was  baptized  by  the  Rev.  Francis  Boehler, 
January  19,  1779.  Some  years  later  the  family  located  in  the  neigbhorhood 
of  Bethlehem,  where  they  joined  the  Moravian  Church.  In  the  spring  of 
1786,  they  removed  to  Hope,  New  Jersey.  Here  Abraham  became  a 
communicant  member  of  the  Moravian  congregation  by  the  rite  of  con- 
firmation, after  having  been  carefully  instructed  by  the  Rev.  Lewis 
Boehler.  Two  years  later,  in  1792,  he  returned  to  Bethlehem,  where  he 
learned  the  trade  of  cabinet  maker  in  the  employ  of  Franz  Thomas.  In 
the  autumn  of  1797,  he  went  to  Nazareth  for  the  purpose  of  establishing 
a  cabinet-making  business,  but,  meeting  with  difficulties  at  the  outset,  he 
accepted  an  appointment  as  teacher  in  Nazareth  Hall,  which  was  then. 


253 


Nazareth  Hall,  and  John  Peter  Kluge,*  who  had  recently  ar- 
rived in  Bethlehem  from  Surinam,  received  the  call  and  accepted 
it  with  joy. 

under  the  management  of  the  Rev.  Charles  G.  Reichel.  Having  previously 
offered  himself  as  a  candidate  for  the  mission  field,  he  was  called  to  assist 
John  Peter  Kluge  as  missionary  among  the  Indians  on  the  White  River  in 
Indiana  Territory.  In  this  capacity  he  labored  with  great  faithfulness  for 
a  little  over  five  years,  when  the  mission  had  to  be  abandoned.  He  then 
taught  seven  months  at  Nazareth  Hall,  after  which  he  was  appointed  as- 
sistant missionary  to  the  Brethren  Zeisberger  and  Mortimer  at  Goshen. 
September  8,  1813,  he  was  joined  in  marriage  to  Rosina  Heckedorn,  of 
Lititz,  Pennsylvania.  This  union  was  blest  with  three  children,  of  whom 
one  died  in  infancy.  His  two  daughters  found  their  home  in  Bethlehem, 
the  one  marrying  the  late  Simon  Rau  and  the  other  the  late  Charles  G. 
Roepper.  From  1820-1843,  he  had  sole  charge  of  the  Indian  mission  at 
Fairfield,  Canada,  when  increasing  physical  weakness  necessitated  his  re- 
turn to  Bethlehem,  where  he  arrived  in  July.  Here  he  busied  himself  with 
visiting  the  sick,  distributing  religious  tracts  among  the  Lehigh  Canal 
boatmen,  re-editing  the  second  edition  of  Zeisberger's  "Delaware  Hymn 
Book,"  and  publishing  "Select  Scripture  Narratives  from  the  Old  Testa- 
ment in  Delaware."   He  died  March  8,  1854. 

*John  Peter  Kluge  was  born  October  3,  1768,  in  Gumbinnen,  Prussia. 
Soon  after  his  birth,  he  was  baptized  in  the  Reformed  Church.  His  father 
was  a  mason  by  trade.  His  mother  belonged  to  the  Moravian  Society  and 
sent  her  youngest  son  to  a  school  teacher  of  the  same  faith  for  instruction. 
As  a  child  he  delighted  in  playing  that  he  was  a  minister.  The  Reformed 
minister,  observing  this  predilection  for  preaching,  offered  to  give  him 
private  instruction  and,  later  on,  send  him  to  Koenigsberg  to  school. 
From  there  he  was  to  enter  the  university.  His  god-fearing  mother  frus- 
trated this  plan,  because  she  was  afraid  that  her  child  might  be  led  astray 
by  skeptical  teachers.  His  mother  having  been  left  a  widow,  married  a 
tailor.  John  was  to  learn  the  trade  of  his  step-father,  but  he  did  not  like 
it.  After  trying  his  hand  at  a  number  of  different  things,  he  went  to  a 
brother  at  Insterburg,  from  there  to  Neusalz,  later  to  Gnadenberg,  and, 
in  1789,  to  Kleinwelke,  where  he  joined  the  Moravian  Church.  After 
teaching  a  year  he  accepted  the  call  to  mission  service  among  the  Arawack 
Indians  in  Surinam.  Here  his  post  of  labor  was  at  Hope  on  the  Corentyne 
in  Dutch  Guiana.  August  27,  1800,  he  came  to  the  United  States  and  from 
1800-1806  he  labored  among  the  Indians  on  the  White  River.  Six  children 
were  the  fruit  of  his  marriage  to  Anna  Maria  Rank.  Of  these  Karl 
Friedrich,  Henrietta  and  John  Henry  were  born  on  the  White  River. 
After  their  return  from  the  west,  he  received,  in  1807,  a  call  to  North 
Carolina,  where  he  served  the  congregations  at  Bethabara  and  Bethania 
until  the  year  1819,  when  he  was  appointed  pastor  at  Graceham,  Maryland. 
Here  his  wife  died  of  consumption,  February,  1820.    Seven  months  later 


254 


Both  men  were  single,  but  Kluge  expressed  his  willingness  to 
be  married,  if  the  Lord  would  provide  a  suitable  helpmate. 
Those  were  the  days  when  the  Brethren  made  considerable  use 
of  the  lot.*  The  names  of  all  eligible  young  women  in  the  Beth- 
lehem congregation — needless  to  say  without  their  knowledge — 
were  therefore  taken  under  prayerful  consideration  and  sub- 
mitted to  the  lot.  In  each  case  the  answer  was  negative.  There- 
upon the  elders  of  the  Nazareth  congregation  were  fraternally 
requested  to  send  a  list  of  likely  candidates  for  married  honors. 
They  did  this,  but  Kluge's  wife  was  not  among  the  number. 
Clearly  the  proverbial  right  one  had  been  sought  in  the  wrong 
place.   Not  in  Bethlehem  nor  in  Nazareth,  but  in  Lititz,  she  had 

he  married  Elizabeth  Eyerly,  of  Lititz,  with  whom  he  served  the  Graceham 
congregation  until  1827.  In  July  of  that  year  he  accepted  a  call  to  York, 
Pa.,  where,  in  December,  he  was  again  left  a  widower.  September,  1828, 
he  was  ordained  a  presbyter  by  Bishop  Anders  at  Lititz.  January  29,  1828, 
he  married  for  the  third  time,  the  bride  being  Miss  Maria  E.  Albright,  of 
Bethlehem,  Pa.  He  served  the  York  congregation  until  1833,  when  a 
severe  attack  of  rheumatism  compelled  him  to  seek  retirement  for  the 
time  being.  Later  he  took  temporary  charge  of  Emmaus,  where  he  served 
until  the  fall  of  1838.  From  there  he  retired  to  Nazareth  and,  two  years 
later,  he  removed  to  Bethlehem,  where  his  wife  died  in  1842  and  he  him- 
self passed  away  after  considerable  suffering,  January  30,  1849.  Karl 
Friedrich,  his  oldest  child,  was  the  father  of  the  late  Rev.  Edward  T. 
Kluge,  a  well-known  retired  Moravian  minister  who  died  at  Nazareth,  Pa., 
in  1912. 

*The  use  of  the  lot  in  deciding  important  cases  in  which  divine  guidance 
was  desired  dates  back  to  antiquity.  It  was  employed  by  the  ancients, 
adopted  by  the  Jews  and  later  extensively  used  in  the  Christian  Church. 
The  custom  is,  therefore,  not  peculiar  to  the  Moravian  Church.  As  far  as 
is  known  the  first  official  use  of  the  lot  made  by  the  Moravians  in  the 
Renewed  Church  was  in  the  appointment  of  elders  in  Herrnhut,  in  1727. 
For  many  years  restricted  to  the  confirmation  of  certain  elections  or  ap- 
pointments, it  was  officially  abolished  by  the  General  Synod  of  1889.  The 
use  of  the  lot  in  connection  with  marriages  or  ministerial  appointments 
was  by  no  means  the  arbitrary  instrument  it  is  popularly  supposed  to  have 
been.  Two  persons  joined  in  marriage  by  lot  had  either  given  their 
previous  consent  to  the  arrangement  or,  if  their  names  were  submitted 
without  their  knowledge,  gave  voluntary  assent  to  the  decision  afterwards. 
In  either  case  the  final  decision  was  in  the  hands  of  the  parties  concerned. 
The  same  held  true  in  the  appointment  of  ministers.  If  the  official  board 
put  the  matter  to  the  lot  without  the  consent  of  the  miniser  involved,  he 
could  accept  or  decline  the  call  as  he  saw  fit. 


255 


her  home.  Thus  it  came  about  that  Brother  Kluge  journeyed 
to  that  village  in  the  early  part  of  October  and  was  there  joined 
in  marriage  to  Anna  Maria  Rank.  On  the  twelfth  of  the  same 
month,  the  day  on  which  her  husband  and  Brother  Luckenbach 
were  ordained  to  the  diaconate  of  the  Moravian  Church,  at  Beth- 
lehem, the  young  bride  was  accepted  as  an  acolyte.* 

October  fifteenth,  at  high  noon,  the  missionaries  started  on 
their  journey  from  Bethlehem  to  Goshen,  where  they  intended  to 
spend  some  time  for  the  purpose  of  acquainting  themselves  with 
the  Delaware  language  and  preparing  themselves  in  other  ways 
for  their  future  work.  They  were  accompanied  as  far  as  Allen- 
town  by  Brother  Luckenbach's  mother  and  sister,  the  Brethren 
Cunow  and  Schaff  with  their  wives,  and  the  Brethren  Van  Vleck 
and  Staciiger.  Here  the  whole  party  enjoyed  a  farewell  vesper. 
Soon  after  the  meal  was  over  the  freight  wagon,  which  conveyed 
them  and  their  baggage  to  Goshen,  came  to  the  door  and  the 
affectionate  farewells  had  to  be  spoken.  The  leave-taking 
naturally  filled  the  hearts  of  the  missionaries  with  sadness,  but 
this  feeling  was  dispelled  after  a  short  silence  by  singing  the 
hymn  which  Sister  Kliest  had  prepared  especially  for  them. 
Perched  on  the  baggage-laden  wagon  slowly  lumbering  its  way 
westward,  they  sang: 

"Ihr  Friedensboten  zieht  an  die  Wabash  hin, 
Und  predigt  den  Heiland  mit  frohem  Sinn."| 

Their  experiences  on  the  way  were  many  and  varied,  and, 
needless  to  say,  not  always  pleasant.  For  the  most  part  hotel 
accommodations  were  of  the  worst.  Drinking  and  card-playing 
were  met  almost  everywhere.  The  second  night  of  their  journey 
they  stayed  with  a  hotel-keeper  named  Klein.  Here  they  found 
a  bad  company  of  half-drunken  travellers,  who  played  cards  on 
the  same  table  on  which  the  missionaries'  supper  was  served. 


*"The  reception  of  acolytes- followers  in  the  sense  of  Matt,  iv,  19; 
xvi,  24-  is  a  usage  introduced  in  the  Moravian  Church,  according  to  which 
brethren  and  sisters  give  the  right  hand  of  agreement  to  serve  the  Saviour 
in  the  Church,  and  to  be  obedient  to  the  servants  of  the  Unity  who  are  set 
over  them." — Results,  Gen.  Synod,  />.  gi. 

t  "You  messengers  of  peace,  for  the  Wabash  start, 
And  preach  the  Saviour  with  joyful  heart." 


256 


The  landlord  was  persuaded  to  send  the  card-players  away  from 
the  table.  After  the  meal  was  over  the  mission-party,  desirous 
to  secure  the  needed  rest  and  to  escape  the  companionship  of 
the  disorderly  guests,  retired  for  the  night  but  sleep  was  out  of 
the  question.  One  of  the  drunken  men  spent  the  greater  part 
of  the  night  in  playing  on  a  violin  and  in  singing.  The  bedroom 
door  had  no  lock  and  consequently  had  to  remain  wide  open. 
This  made  them  uneasy,  because  they  feared  that  one  of  the 
drunken  vagabonds  might  actually  come  into  the  room.  At 
midnight  their  fears  were  realized,  when  a  husky  fellow  stealthily 
entered.  Brother  Kluge  became  aware  of  his  presence,  im- 
mediately sprang  out  of  bed  and  demanded  what  he  wanted,  but 
the  man  evidently  thought  it  the  better  part  of  valor  not  to  de- 
bate the  matter  and  beat  a  hasty  retreat.  In  the  morning  they 
related  the  occurrence  to  the  landlord,  but  he  gave  them  little 
satisfaction. 

Immediately  after  breakfast  they  left  the  scene  of  their  un- 
pleasant experience  and  travelled  through  rain  and  mud  all  das- 
long.  It  was  some  time  after  dark  when  they  reached  a  resting- 
place  for  the  night,  and  then  it  was  nothing  more  than  a  bed  of 
straw.  After  darkness  had  set  in  their  journey  became  exceed- 
ingly perilous.  The  heavy  rains  had  made  the  road  dangerous, 
therefore  the  two  brethren  waded  through  the  mud  to  pick  out 
a  safe  way  for  the  driver  to  follow  with  the  team,  otherwise  the 
wagon  would  have  been  sure  to  upset.  Soaked  to  the  skin  they 
finally  reached  their  lodging-place.  After  they  had  appeased 
their  appetite  they  retired  at  once,  and  this  time  to  sleep  soundly. 
The  next  morning  they  continued  their  journey  through  the 
rain  and  in  the  evening,  at  seven  oclock,  they  reached  Lititz  with 
grateful  hearts.  Here  they  were  cordially  received  by  the 
brethren  and  sisters. 

On  account  of  the  heavy  rains,  which  continued  a  number  of 
days  longer,  the  missionaries  were  pledged  to  enjoy  Lititz 
hospitality  until  the  twenty-first  of  the  month,  when,  at  seven 
o'clock  in  the  morning,  the  journey  was  resumed,  Sister  Kluge 
riding  a  horse  which  her  father  had  given  her,  while  her  husband 
was  mounted  on  one  which  a  brother-in-law  had  loaned  him. 
The  day  was  beautiful  and  a  large  number  of  relatives  and 
friends  had  gathered  to  bid  them  God-speed.   Not  satisfied  with 


257 


merely  seeing  them  off,  some  of  these  well-wishing  friends  ac- 
companied the  missionaries  part  of  the  way,  the  sisters  of  the 
bride  going  as  far  as  Mannheim.  Here  the  first  parting  from 
friendly  escorts  took  place  after  many  tender  words  and  so- 
licitous tears.  Some  distance  farther  on,  the  remaining  friends 
took  their  tearful  leave  and  turned  back.  The  leave-taking, 
however,  was  not  yet  over.  Two  of  the  brothers,  Phillip  and 
George,  went  still  farther,  the  former  going  as  far  as  the  Mus- 
kingum River,  and  the  latter  to  Elizabethtown,  where  the  party 
arrived  in  the  evening.  Here  they  found  comfortable  quarters 
for  the  night  at  the  hotel  of  an  Irish  landlord. 

Next  morning  after  breakfast  they  proceeded  on  their  way,  in 
due  time  passed  through  Middletown  and  by  evening  arrived  at 
Harrisburg,  where  they  stayed  over  night.  At  an  early  hour  on 
the  following  day,  they  were  ferried  across  the  broad  and  beauti- 
ful Susquehannah,  whence  they  made  their  way  westward.  On 
the  twenty-fourth,  they  fed  their  horses  and  took  dinner  at  a 
way-side  inn  about  eleven  miles  east  of  Shippensburg.  Being 
very  hungry,  they  asked  to  have  a  large  mess  of  potatoes  cooked 
for  them.  This  must  have  given  the  hostess  the  impression  that 
they  were  very  poor,  for  she  said :  "You  undoubtedly  come 
from  a  land  where  the  people  eat  potatoes  instead  of  bread." 
The  missionaries  replied  that  they  were  from  a  place  where  the 
people  had  as  much  bread  as  they  wanted,  but  they  were  none  the 
less  fond  of  potatoes.  This  seemed  to  satisfy  the  good  woman  and 
in  a  short  time  a  large,  steaming  dish  of  the  desired  food  was 
placed  before  them,  which  served  to  satisfy  their  ravenous  appe- 
tite. They  spent  the  night  at  a  good  hotel  in  Shippensburg, 
which  at  that  time  consisted  of  a  number  of  well-built  log- 
houses  scattered  along  one  street  about  a  mile  in  length. 

Here  they  had  their  horses  shod  and  consequently  they  could 
not  leave  until  ten  o'clock  the  next  morning.  In  the  afternoon 
they  came  to  the  Blue  Mountains.  Not  only  was  the  road  very 
steep  but  rocky  and  dangerous  withal.  They  spent  the  night  at 
the  hotel  of  an  Irishman  who  was  not  at  all  hospitable.  Bol- 
linger, the  driver,  had  told  the  missionaries  that  this  man  was 
not  friendly  to  the  Brethren,  and  his  words  were  soon  verified. 
He  walked  about  the  whole  evening  with  a  paper  in  his  hand,  ap- 
parently so  that  he  would  not  have  to  associate  with  his  un- 


258 


welcome  guests.  Finally,  one  of  his  friends  came,  whereupon 
he  disappeared  entirely.  Otherwise  the  accommodations  were 
not  bad.  Next  day  they  continued  their  weary  and  dangerous 
journey  over  the  steep,  rocky  road  and  in  the  evening  found 
lodging  with  a  hotelkeeper  who  made  up  in  friendliness  what  he 
lacked  in  accommodations.  Having  no  extra  bed,  he  placed  his 
own  at  the  disposal  of  Brother  and  Sister  Kluge.  Unfortunately 
it  was  not  at  all  clean  and  the  occupants  for  the  night  had  much 
to  suffer  from  fleas.  Brother  Luckenbach's  bed-fellow  was 
saturated  with  whisky  before  he  retired,  but  this  did  not  inter- 
fere in  the  least  with  his  draining  one  glass  after  another  of  the 
fiery  liquor  during  the  night,  a  fact  which  naturally  did  not  add 
to  his  unfortunate  companion's  comfort.  Apparently  the  mis- 
sionaries were  not  wholly  dissatisfied  with  their  experience,  be- 
cause they  comforted  themselves  with  the  thought  that  it  might 
have  been  worse.  In  the  diary  for  the  day  we  read:  "We  were 
only  too  glad  that  we  escaped  without  getting  lice." 

Two  days  later  they  came  to  Bedford,  at  that  time  a  small, 
homely  looking  village  where  they  could  not  so  much  as  buy  a 
piece  of  meat  for  their  journey.  Six  miles  west  of  Bedford  they 
stopped  at  a  most  wretched  hotel  for  the  night.  They  were  very 
hungry  and  ordered  their  usual  supper.  This,  however,  was  pre- 
pared in  a  way  that  it  would  have  been  far  better  had  they  not 
seen  it.  The  beds  were  filthy.  Not  only  was  the  one  which  was 
assigned  to  Brother  and  Sister  Kluge  alive  with  bedbugs,  but  it 
had  such  an  evil  smell  that  it  was  necessary  to  spread  their 
traveling  blankets  over  the  pillows  so  that  they  would  not  have 
to  inhale  the  bad  odor.  The  bed-chamber  had  but  one  small 
window  and  that  was  without  a  sash.  An  old  hat  was  stuffed 
in  the  opening.  Brother  Luckenbach  slept  with  the  host  and 
had  to  contend  with  similar  afflictions.  Suffice  it  to  say,  the  mis- 
sionaries did  not  sleep  much  that  night  and  they  welcomed  the 
light  of  morning.  They  had  mutton  for  breakfast.  This  they 
had  seen  a  ragged-looking  butcher  bring  the  night  before  in  a 
greasy  old  sack  which  he  had  slung  across  the  saddle  of  his 
horse.    Early  in  the  day  they  left  the  hotel  without  regrets. 

They  traveled  all  day  and  in  the  evening  came  to  a  German 
hotel  where  they  found  comfortable  quarters  for  the  night.  The 
hostess  told  them  that  she  had  friends  in  Bethlehem.  Every- 


259 


thing  about  the  hotel  appeared  to  be  in  good  order,  the  meals 
were  good,  and  above  all,  the  beds  were  clean,  which  compen- 
sated to  a  certain  extent  for  the  miserable  lodging  of  the  night 
before.  At  seven  o'clock  next  morning  they  continued  their 
journey  and  by  evening  they  had  reached  the  other  side  of  the 
Allegheny  mountains.  Here  they  found  a  hotel  in  which  they 
were  well  entertained.  November  first,  at  one  o'clock  in  the 
afternoon,  they  arrived  in  Somerset,  which  was  at  that  time  a 
small,  insignificant  village  having  but  one  street.  Here  they  re- 
mained two  hours,  during  which  time  an  auction  was  held  at  the 
hotel  in  which  they  stayed.  The  auctioneer  called  together  the 
people  with  a  cow-bell.  The  whisky  bottle  was  constantly  passed 
around  among  the  prospective  buyers.  After  the  sale  was  over, 
two  boys  competed  for  a  prize  of  thirty  dollars  by  running  a 
race  which  was  concluded  with  a  mighty  shout. 

After  the  horses  had  been  rested  and  fed,  they  left  Somerset 
and  stopped  for  the  night  at  a  comfortable  hotel  six  miles 
farther  on.  The  following  day  they  took  dinner  at  a  little  way- 
side inn  near  which  a  falling  tree  had  killed  seven  persons  not 
long  before.  The  victims  had  been  intoxicated  and  had  quar- 
reled considerably  when  death  overtook  them.  When  the  man 
who  related  this  incident  heard  that  the  missionaries  were  on 
their  way  to  the  Muskingum,  he  said  :  "I  would  like  to  go  there, 
too,  because  I  have  heard  that  they  have  free  schools  for  chil- 
dren in  that  locality.  I  am  a  poor  man  but  I  would  like  to  have 
my  children  educated."  In  the  evening,  after  they  had  traveled 
twelve  miles  that  day,  they  came  to  a  hotel  where  they  lodged 
for  the  night.  On  the  whole  the  entertainment  was  not  bad, 
though  the  beds  were  very  hard  and,  the  weather  having  turned 
cold,  the  missionaries  had  a  difficult  time  keeping  warm.  Next 
morning  the  ground  was  frozen  hard.  After  fourteen  miles  had 
been  traversed,  they  again  halted  for  the  night  and  found  com- 
fortable quarters  with  a  hotel-keeper  named  Maeklin.  After 
leaving  here  they  traveled  ten  miles  and  came  to  the  so-called 
Chestnut  Hill.  This  time  they  had  to  stay  over  night  at  an  ill- 
kept  farmhouse.  The  food  was  by  no  means  of  the  best  and 
they  had  to  sleep  in  a  room  over  the  spring-house,  where  flax 
had  been  hackled  the  day  before.  There  was  an  exceedingly  bad 
odor  about  the  place. 


260 


The  accommodations  were  very  poor  but  the  missionaries  had 
to  pay  dearly  for  everything.  The  farmer  began  to  make  out  his 
bill  the  evening  before  in  spite  of  the  fact  that  he  did  not  know 
what  actual  expense  his  guests  would  prove  to  him.  One  little 
incident  will  go  far  toward  showing  the  disreputable  character 
of  the  place.  In  a  corner  of  the  living  room  stood  a  small  un- 
covered barrel  of  honey,  in  which  a  barefooted  child  was  seen 
wading  in  undisguised  enjoyment.  The  frugal  old  grandfather 
carefully  lifted  the  child  out,  scraped  off  the  honey  that  had 
accumulated  between  the  toes  and  on  the  legs,  and  threw  it  back 
into  the  barrel.  Some  of  that  honey  later  found  its  way  to  the 
supper  table.  Perhaps  the  missionaries  did  not  like  sweet  things, 
or  may  be  they  were  loath  to  lessen  any  future  enjoyment  the 
ragged  urchin  might  want  to  have,  at  least  there  is  no  record 
that  they  ate  honey  that  evening.  And  one  can  hardly  blame 
them  if  they  did  not  indulge. 

Another  unpleasant  experience  awaited  them  the  following 
night  when  they  stayed  at  a  hotel  eleven  miles  farther  on,  near 
the  banks  of  the  Monongahela.  Hardly  had  they  entered  the 
house  when  Brother  Kluge's  new  cloth  overcoat  and  his  wife's 
new  boots  mysteriously  disappeared  from  the  wagon  and  were 
never  again  seen  by  the  owners.  Later  the  landlord  warned 
them  to  keep  on  the  watch,  because  things  had  been  stolen  more 
than  once  in  his  hotel.  When  the  horse  is  stolen,  it  is  too  late 
to  lock  the  door.  The  advice  would  have  been  excellent  in 
season  but  unfortunately  it  came  too  late  to  be  of  service  to  the 
poor  victims.  If  it  were  not  the  principal  business  of  the  his- 
torian to  chronicle  facts,  he  would  like  to  assume  the  role  of  a 
prophet  in  this  connection  and  venture  to  point  out  the  guilty 
person  who  undoubtedly  had  taken  charge  of  the  stolen  over- 
coat and  footwear.  A  drunken  driver  kept  up  a  continual  uproar 
all  the  evening  and  for  the  greater  part  of  the  night,  indulging 
in  the  most  disgraceful  speeches  and  the  coarsest  profanity.  The 
good-for-nothing  landlord  joined  him  in  every  wicked  action  and 
in  the  singing  of  his  ribald  songs.  None  of  this  the  poor  mis- 
sionaries could  escape  because  their  bed-chamber  adjoined  the 
bar-room  and  the  worst  of  it  was,  there  was  no  door  between  the 
two  that  could  be  closed.  It  seemed  to  them  as  if  they  were  sur- 
rounded by  a  swarm  of  evil  spirits.   The  conditions  were  almost 


26 1 

unbearable.  In  spite  of  the  fact  that  they  had  not  slept  a  wink, 
they  were  glad  when  morning  dawned  and  they  could  leave  this 
veritable  den  of  robbers. 

In  the  afternoon  they  at  last  reached  long-looked-for  Pitts- 
burg. Here  they  found  very  comfortable  quarters  in  ''The 
Stag,"  a  hotel  near  the  market-place.  Soon  after  their  arrival 
they  called  on  a  Mr.  Addison  and  handed  him  the  letter  of  intro- 
duction which  Brother  Jacob  Van  Vleck,  Head-pastor  of  the 
Bethlehem  Congregation  and  member  of  the  Helpers'  Con- 
ference, had  given  them.  Mr.  Addison  and  his  wife  received 
them  very  cordially  and  invited  them  to  the  house  for  breakfast 
next  morning.  They  gladly  accepted  the  kind  invitation  and 
presented  themselves  at  the  appointed  hour.  They  talked  over 
various  matters  pertaining  to  their  journey  with  their  host  and 
among  other  things  related  their  disagreeable  experience  of  the 
night  before,  whereupon  he  expressed  his  displeasure  over  the 
occurrence  and  promised  to  do  all  that  he  could  to  have  the 
stolen  goods  restored  to  them.  After  taking  friendly  leave  of 
him,  the  missionaries  returned  to  their  hotel.  In  the  afternoon 
several  hundred  soldiers  marched  into  the  city  to  the  strains  of 
stirring  martial  airs  and  immediately  made  their  way  to  the 
wharf,  where,  bearskin  caps,  bright  uniforms  and  all,  they  em- 
barked on  thirteen  large  boats,  which  lay  in  readiness  to  convey 
them  to  the  various  forts  scattered  along  the  Ohio  River. 
Though  the  city  was  still  small,  it  was  even  then  a  pleasant  and 
lively  place. 

November  eighth,  at  nine  o'clock  in  the  morning,  they  were 
ferried  across  the  river.  Here  they  came  across  glass-works, 
through  which  they  were  taken,  though  there  was  little  to  see, 
because  the  plant  lay  partly  idle  at  the  time.  The  German  work- 
men were  very  cordial  and  took  great  delight  in  showing  and 
explaining  all  that  there  was  to  be  seen.  After  traveling  twelve 
miles  over  fairly  good  roads  they  came  to  the  home  of  an  Irish 
farmer,  at  nightfall.  This  man  was  an  ardent  Presbyterian. 
They  asked  permission  to  stay  over  night,  but  under  no  circum- 
stances would  he  promise  to  lodge  them  unless  they  would  give 
their  word  that  they  would  spend  the  next  day,  which  was  the 
Sabbath,  with  him.  Because  it  was  night  and  therefore  all 
thought  of  proceeding  farther  out  of  the  question,  there  was 


262 


nothing  for  them  to  do  but  to  accede  to  the  farmer's  wishes, 
much  as  they  would  have  preferred  to  make  use  of  the  beautiful 
weather  and  push  forward  next  day. 

After  they  had  partaken  of  a  meager  supper,  the  family  and 
guests  joined  in  evening  prayers.  The  host  began  the  worship 
by  reading  in  an  unnatural  voice  a  long  lesson  from  the  Bible. 
After  that  the  daughter  of  the  house  sang  in  a  peculiar  manner. 
It  sounded  as  if  she  was  trying  to  imitate  a  church-choir.  The 
missionaries  observed  that  she  had  sung  or  chanted  Psalms 
which  had  been  set  to  strange  tunes.  After  the  singing  the 
guests  were  of  the  opinion  that  the  worship  was  at  an  end,  but 
they  were  mistaken ;  all  now  knelt,  and  the  host  engaged  in  a 
long  prayer  which  was  accompanied  by  sighs  and  groans  that 
might  have  been  heard  quite  a  distance  away.  At  last  the  wor- 
ship came  to  a  close  and  the  tired  pilgrims  were  glad  to  retire  for 
the  night.  Next  day  morning  prayers  were  held  after  the  manner 
of  the  evening  before,  and  then  a  meager  breakfast  followed. 
This  meal  had  to  last  for  the  whole  day  because  the  family  did 
not  believe  in  cooking  on  the  Sabbath.  Praying  and  fasting  was 
the  veritable  portion  of  the  missionaries  throughout  the  day. 

At  eleven  o'clock  in  the  morning  all  went  an  hour's  distance  to 
church.  The  missionaries  accompanied  the  family,  which  pleased 
the  host  very  much.  When  they  reached  the  church,  they  found 
the  men  and  the  women  sitting  together,  which  naturally  sur- 
prised the  Brethren,  because  they  were  not  acquainted  with  the 
custom.  On  a  small  elevation  shaped  like  a  barrel  without  a 
bottom  and  surrounded  with  boards,  stood  a  man  with  long 
flowing  hair ;  a  torn  blue  coat  with  large  buttons  was  part  of  his 
apparel.  Every  time  he  moved  his  arms  one  could  see  the  shirt 
protrude.  And  this  was  the  eminent  divine  of  whom  the  host  had 
boasted  so  much !  Shouting  and  coughing  in  a  terrible  manner, 
he  entertained  his  hearers  for  two  long  hours.  Then  there  came 
the  singing  of  a  hymn.  The  Brethren  thought  the  rather  dry 
sermon  had  come  to  a  close  but  they  were  wrong;  the  minister 
had  merely  paused  for  a  little  rest  and  soon  began  afresh.  The 
church  being  very  cold,  Brother  Kluge  could  not  endure  it  any 
longer  and  consequently  left  before  the  service  was  over.  The 
others  did  not  get  out  of  church  until  four  o'clock,  so  that  the 
sermon  lasted  four  hours  in  all.     Bollinger,  their  teamster, 


263 


blistered  his  feet  in  going  and  coming  from  church,  and  subse- 
quently had  to  suffer  a  great  deal  of  pain,  which  helped  him  to 
remember  the  unique  sermon  for  a  long  time.  For  supper  they 
had  the  potatoes  which  had  been  boiled  the  evening  before  and  a 
little  salt  meat  in  addition.  Evening  worship,  as  previously 
prescribed,  followed.  The  host  urged  the  missionaries  to  sing  a 
number  of  Moravian  hymns.  After  that  they  retired,  but  the 
family  sang  a  good  while  longer. 

Early  in  the  morning  they  proceeded  on  their  way  and  after 
they  had  traveled  fourteen  miles  they  stopped  again  with  a 
farmer.  Having  bought  some  meat  and  other  articles  of  food 
at  Pittsburg,  they  here  enjoyed  their  own  supper.  Their  bed- 
chamber was  well  aired,  the  two  small  windows  being  without 
panes.  The  wind  blew  over  them  briskly  during  the  night  and 
they  were  reminded  of  the  camp-life  in  the  woods  to  which  they 
looked  forward.  At  this  place  Brother  Luckenbach  bought  a 
small  horse,  on  Which  he  rode  for  the  rest  of  the  way.  At  three 
o'clock  of  the  following  afternoon  they  were  in  Georgetown, 
where  they  found  entertainment  at  the  house  of  a  man  named 
Thomas  Schmidt.  Here  they  bought  oats  and  hay  for  the 
horses  and  provided  themselves  with  the  necessary  provisions 
for  their  journey  through  the  woods.  Half  their  baggage  had  to 
be  unloaded  and  left  in  charge  of  Schmidt  until  it  could  be 
brought  to  the  Muskingum.  The  room  thus  made  in  the  wagon 
was  stuffed  with  the  hay  and  the  oats. 

On  the  thirteenth,  at  eleven  o'clock  in  the  forenoon,  they  were 
ready  to  be  ferried  across  the  Ohio,  but  the  wind  was  so  strong 
that  the  ferry-men  feared  there  might  be  an  accident  if  every- 
thing should  be  taken  over  at  the  same  time,  consequently  the 
four  horses  were  transported  first.  The  boisterous  waves 
dashed  into  the  boat  several  times,  which  made  them  still  more 
fearful  to  cross  with  the  heavily  laden  wagon.  But  the  horses 
were  on  the  other  side  and  the  attempt  had  to  be  made.  They 
prayed  fervently  to  the  Lord  and  Saviour  whom  the  winds  and 
the  sea  obey  and  He  heard  them.  As  soon  as  the  wagon  was  on 
the  boat,  there  was  a  perfect  calm  and  the  passage  was  made  in 
safety.  The  ferry-men  were  astonished  at  the  whole  proceeding. 
With  thankful  hearts  and  greatly  encouraged,  the  missionaries 
continued  on  their  way.   The  assistance  of  the  Saviour  appeared 


264 


the  more  remarkable  to  them  because  it  was  the  thirteenth  of 
November,*  and  they  had  prayed  for  the  special  blessing  of  their 
gracious  Lord  and  Elder. 

After  they  had  traveled  five  miles,  they  reached  the  home  of  a 
farmer,  where  they  lodged  for  the  night.  The  house  was  very 
small  and  had  no  windows.  After  they  had  prepared  their  sup- 
per and  had  partaken  of^it,  they  made  a  bed  on  the  floor,  right 
in  front  of  a  log  fire.  They  slept  very  well  during  the  night. 
Only  once  were  their  slumbers  disturbed,  and  that  was  when  the 
house  cat,  probably  misled  by  the  odor  of  meat  in  the  room, 
jumped  up  somewhere  in  the  dark  and  threw  down  the  poor 
woman's  coffee  cups,  breaking  them  and  scattering  the  pieces 
over  the  unsuspecting  missionaries.  After  they  had  read,  as 
usual,  the  daily  text,  they  started  out  again.  The  roads  were 
rough  and  one  of  Bollinger's  horses  was  sick,  so  they  hitched 
up  Sister  Kluge's  riding  horse  in  addition.  At"  the  home  of  .1 
farmer  named  John  George  they  bought  a  quart  of  milk  and 
otherwise  prepared  themselves  for  their  first  camping  experi- 
ence. Arrived  in  the  woods,  they  immediately  built  a  large  log 
fire.  Having  no  tent,  they  fastened  Brother  Kluge's  hammock 
to  two  trees,  and  stretched  a  line  on  which  they  hung  blankets. 
This  formed  a  roof-like  protection  and  under  it  Brother  and 
Sister  Kluge  reposed  peacefully.  A  similar  covering  was  erected 
for  Brother  Luckenbach,  and,  as  is  usually  the  case  in  the  woods, 
he  slept  soundly.  While  the  men  were  engaged  in  preparing  for 
the  night,  Sister  Kluge  boiled  a  large  dish  of  rice  and  meat, 
which  the  hungry  pilgrims  enjoyed  greatly  while  seated  around 
the  blazing  log  fire.  Supper  over,  they  sang  a  few  verses,  com: 
mitted  themselves  to  the  gracious  care  and  keeping  of  the  Lord, 
and  then  retired  to  their  improvised  tents. 

Next  morning  they  enjoyed  their  usual  devotions  and,  after 
they hadbreakfasted, they  resumed  their  journey.  In  this  way  they 
spent  three  nights  very  contentedly  in  the  woods.  The  fourth 
and  last  night,  however,  their  experience  was  not  so  pleasant.  A 
heavy  thunder-storm,  accompanied  by  vivid  lightning,  wind  and 


*An  important  Festival  Day  in  the  Moravian  Church  in  memory  of  a 
powerful  spiritual  experience  following  the  Church's  formal  appropriation 
of  the  Saviour  as  her  Chief  Elder,  in  1741. 


265 


rain,  arose  in  the  evening  and  soaked  them  to  the  skin.  The 
trees  creaked  and  strained  all  night  long.  Their  experience  was 
quite  terrifying.  They  commended  themselves  to  the  keeping 
of  the  Lord  and  in  the  morning  they  thanked  Him  for  the 
gracious  protection  which  He  had  afforded  them  in  the  midst 
of  their  dangers.  By  that  time  the  wind  had  died  down  but  with 
the  calm  came  falling  snow  to  make  them  uncomfortable. 

On  the  seventeenth  of  November  they  were  met  by  a  number 
of  Indian  Brethren  from  Goshen,  who  had  letters  from  Brother 
and  Sister  Mortimer  announcing  that  these  Indians  had  been 
sent  with  two  canoes  for  the  purpose  of  bringing  the  mission- 
aries' belongings  from  Stillwater  to  Goshen.  The  baggage  was 
transferred  to  the  canoes  and  taken  to  its  destination.  The  three 
white  people  followed  by  land,  Brother  Kluge  riding  on  the 
horse  of  the  Indian  brother  Charles,  Brother  Luckenbach  on 
the  one  which  he  had  purchased  and  Sister  Kluge  on  her  own 
horse.  The  Indian  brother  William  Henry  rode  ahead  as  guide, 
passing  through  thorns  and  brambles,  while  the  rest  of  the  party 
followed,  Indian-file,  as  well  as  they  could.  Ten  dogs  were  their 
other  companions.  These  tore,  from  time  to  time,  at  the  deer 
and  bear  meat  which  old  William  Henry  had  slung  across  his 
saddle.  Finally,  on  the  eighteenth  of  November,  at  five  o'clock 
in  the  afternoon,  they  arrived  safely  in  Goshen,  where  they  were 
heartily  welcomed  by  the  brethren  and  sisters.  With  deeply 
grateful  hearts  for  the  Saviour's  gracious  care  and  keeping  on 
their  long,  weary  journey,  they  sang  praises  to  their  God. 


11 


266 


CHAPTTR  III 

The  Journey  from  Goshen  to  the  White  River 

At  the  suggestion  of  the  Goshen  Indians,  a  deputation  was 
sent  to  Woapicamikunk  several  months  before  the  missionaries 
and  their  Indian  associates  left  for  the  White  River.  The  object 
was  to  elicit,  if  possible,  a  definite  statement  from  the  Chiefs  and 
their  Council  whether  or  not  they  really  desired  the  Christian 
Indians  and  their  teachers  to  come  and  live  among  them ;  to 
learn  by  personal  observation  what  the  actual  conditions  were 
which  would  confront  the  mission;  and  to  ascertain  the  best 
route  to  follow  in  making  the  journey  from  Goshen  to  the 
Woapicamikunk.  Charles  and  Jacob,  two  Christian  Indians, 
were  the  chosen  deputies.  They  left  Goshen,  January  9,  1801, 
and  in  due  time  delivered  to  the  Chiefs  the  following  message : 

"My  old  Friend  !  Thou  who  sittest  and  meditatest  what  is 
best !  I  rejoice  that  the  day  is  come  that  we  will  see  one  another. 
Our  Creator  has  destined  this  for  us.  Listen  to  me,  my  Friend ! 
Thou  didst  speak  with  me  last  spring  and  we  have  considered 
the  matter.  Thou  didst  say  to  me :  'I  take  thee  kindly  by  the 
hand  and  set  thee  near  me  upon  my  land.'  Thereupon  I  said  to 
my  Friend :  'I  am  anxious  to  do  according  to  thy  word ;  I  will 
report  to  thee  further  in  fall,  or  at  latest  the  following  spring.' 
Now,  my  Friend  !  Thou,  my  Elder  !*  Listen  to  me  kindly.  I  re- 
member our  deceased  Chief.  I  recall  the  words  of  our  departed 
Elder,  who  felt  sorry  for  us ;  who  took  the  Christian  Indians  by 
the  hand  and  led  them  to  the  other  side  of  the  great  wilderness,-j- 


*The  title  which  the  Delawares  gave  their  chiefs  when  they  addressed 
them. 

fThe  extensive  mountainous  district  which  lay  between  the  Susque- 
hannah  and  the  Ohio  Rivers. 


267 


where  they  lived,  and  brought  them  to  Gekelemukpechnunk.* 
And  their  teachers  journeyed  with  them.  Now  listen,  my  Friend ! 
Listen  to. me,  my  Elder!  I  let  you  know  that  I  want  to  come 
with  my  teachers  so  that  you  too  may  have  pleasure  in  the 
future.  "-f 

Both  the  message  and  the  messengers  were  received  in  the 
most  cordial  manner.  Pachgantschihilas'  welcome  was  especi- 
ally hearty.  He  complained  in  private  that  his  young  people 
were  exceedingly  foolish  and  not  at  all  obedient  to  his  exhorta- 
tions. He  expressed  the  hope,  however,  that  they  would  do 
better  after  the  Christian  Indians  came  and  lived  among  them. 
Tedpachsit  was  of  like  mind.  The  deputies  made  the  acquaint- 
ance of  a  great  many  Indians  who  had  been  baptized  by  the 
brethren  on  the  Muskingum  before  the  days  of  the  massacre, 
and  all  expressed  their  joy  over  the  fact  that  missionaries  would 
come  and  live  among  them.  Some  said  that  they  would  stop 
drinking  immediately,  while  some  of  the  more  conservative  ones 
promised  to  do  so  after  the  Christian  teachers  had  arrived. 

The  report  of  Charles  and  Jacob  was  so  favorable  that  the 
Goshen  missionaries  could  not  help  but  rejoice.  Hitherto  they 
had  been  doubtful  and  had  entertained  the  suspicion  that  the 
Delawares  might  not  have  been  strictly  honest  in  their  over- 
tures. Now,  however,  they  were  satisfied  that  their  fears  were 
ungrounded.  Zeisberger  was  of  the  opinion  that  never  before, 
since  the  beginning  of  the  mission  among  the  Indians,  had  the 
prospects  for  the  spread  of  the  gospel  among  the  red  men  been 
more  favorable  than  they  were  on  the  Woapicamikunk. 

The  former  answer  sent  by  the  chiefs  was  essentially  as  fol- 
lows :  The  Chiefs  and  all  men,  women  and  children,  rejoiced  to 
hear  that  the  Christian  Indians  were  coming  to  them  ;  they  de- 
clared that  a  large,  comfortable  place  had  been  prepared  for 
them,  where  they  might  quietly  dwell  together  in  peace  and 


*The  first  capital  of  the  Delawares  in  Ohio.  Here  the  first  Protestant 
sermon  in  that  State  was  preached.  It  was  abandoned  by  the  tribe  in.  1775. 
Its  site  is  covered  by  the  present  town  of  Oxford. 

tThis  was  the  usual  style  in  which  the  Indians  addressed  each  other 
when  sending  a  formal  message  from  one  to  the  other.  It  differed  from 
the  usual  form  of  conversation.  They  called  it  "The  Language  of  the 
Chiefs." 


268 


safety ;  that  no  strong  drink  should  be  brought  near  their  settle- 
ment and  that  no  drunkards  should  be  allowed  to  disturb  them ; 
that  no  respectable  Indians  should  be  hindered  from  visiting 
their  village ;  that  they  had  nothing  at  all  against  their  bringing 
teachers,  in  fact,  it  was  taken  for  granted  that  these  should 
come;  and  that  no  one  should  be  prevented  from  going  to  the 
Christian  village  to  hear  the  Word  of  God.  Furthermore  they 
wrote,  that  the  best  way  to  travel  would  be  by  water  down  the 
Muskingum  and  the  Ohio,  then  up  the  Miami  about  a  mile, 
and  thence  up  the  White  Water  Creek  until  they  reached  the 
portage,  after  that  by  land  until  they  came  to  Woapicamikunk, 
their  destination.  The  watchword  for  the  wonderful  day  upon 
which  the  Delawares,  by  a  formal  national  act,  for  the  second 
time*  gave  their  consent  to  having  the  gospel  preached  among 
them  and  even  invited  the  Christian  Indians  and  their  teachers 
to  come  and  live  among  them  was :  "My  tabernacle  also  shall 
be  with  them ;  yea,  I  will  be  their  God,  and  they  shall  be  my 
people." 

In  February  the  following  communication  was  forwarded  to 
General  John  Gibson,  Secretary  of  Indiana  Territory,  with  the 
request  that  he  should  present  and  recommend  it  to  the  Gov- 
ernor : 

To  His  Excellency  William  H.  Harrison,  Esq., 
Governor  of  Indiana  Territory. 
We,  the  undersigned,  Missionaries  of  the  Church  of  the 
United  Brethren,  at  present  resident  at  Goshen,  a  Christian 
Indian  town,  on  the  tract  of  land  called  Schoenbrunn,  on  the 
river  Muskingum,  humbly  beg  leave  to  present  our  best  to  Your 
Excellency  and  to  inform  You,  that  we  purpose  early  in  the 
ensuing  Spring  to  accompany  a  small  colony  of  Christian  In- 
dians from  here  and  settle  with  them  on  a  branch  of  the  White 
River,  whither  we  have  been  invited  by  a  special  message  from 


*The  first  time  was  in  the  beginning  of  the  year  1772,  when  the  Brethren 
received  a  kind  message  from  the  Chief  and  his  Grand  Council,  inviting 
them  and  the  two  congregations  at  Friedenshuetten  and  Friedenstaedt  to 
come  and  settle  in  their  country,  near  the  Muskingum  River,  upon  what- 
ever tract  of  land  they  might  choose. 


269 


the  chiefs  and  council  of  the  Delaware  Nation,  whose  principal 
towns  are  in  that  neighborhood. 

The  history  and  character  of  the  missions  which  have  been  for 
many  years  carried  on  by  the  Church  of  the  United  Brethren 
among  the  Indians  of  this  country,  are  probably  not  altogether 
unknown  to  Your  Excellency.  The  grand  objects  thereof  have 
been  uniformly  to  preach  the  gospel  to  the  Indians,  to  establish 
schools  and  inculcate  habits  of  industry  and  sobriety  among 
them,  and  to  instruct  them  to  live  a  quiet  and  peaceable  life  in 
all  godliness  and  honesty ;  in  the  prosecution  of  which  within  the 
extensive  Indiana  Territory,  we  flatter  ourselves  that  we  may  at 
all  times  rely  on  Your  Excellency's  friendly  support  and 
auspices. 

We  have  been  informed  by  a  deputation  of  Indians  who  are 
just  arrived  here  from  White  River,  that  traders  from  among 
the  adjacent  white  settlers  are  in  the  habit  of  introducing 
spirituous  liquors  among  the  inhabitants  there ;  a  practice  which 
we  are  persuaded  you  will  agree  with  us,  must  not  only  greatly 
impede  the  objects  of  the  mission,  which  we  propose  to  under- 
take, but  by  exposing  the  Indians  to  fraud  and  imposition  and 
embroiling  them  in  quarrels,  endangers  the  peace  and  friendship 
which  happily  subsists  between  them  and  the  United  States.  The 
Chiefs  of  the  Delawares  who  are  well  acquainted  with  our  princi- 
ples on  this  head,  have  offered  us  a  place  of  settlement  at  the 
distance  of  fifteen  miles  from  any  of  their  towns,  and  have  been 
pleased  to  make  the  voluntary  promise,  that  they  will  do  their 
utmost  to  prevent  the  bringing  of  spirituous  liquors  into  or  near 
our  settlement,  or  our  being  molested  by  any  drunken  persons. 
They  have,  however,  as  is  known,  but  little  control  over  the 
white  traders,  who  traverse  the  Indian  country,  and  frequently 
take  up  their  abode  among  them.  We  have  therefore  very 
humbly  to  request  the  favor  of  Your  Excellency  that  You  would 
be  pleased,  in  such  a  manner  as  to  Your  wisdom  may  seem  meet, 
to  authorize  and  enable  us,  the  subscribed  and  our  successors,  to 
prevent  any  spirituous  liquors  from  being  offered  for  sale  or 
barter,  or  used  as  an  enticement  to  trade,  within  a  specified  dis- 
tance— say  perhaps  ten  miles — of  any  town  or  settlement  of 
Indians,  that  may  be  made  under  our  direction,  within  the  limits 
of  Your  jurisdiction.   We  have  no  desire  to  prevent  any  person 


270 


whatever  from  exercising  a  free  commerce  with  the  members  of 
our  Society :  we  wish  merely  to  be  serviable  to  our  fellow-men 
by  the  furthering  of  good  and  preventing  of  mischief  to  them. 
We  have  the  honor  to  be  very  respectfully,  Sir, 

Your  Excellency's  most  obedient  servants, 
(Signed)    John  Peter  Kluge, 

Abraham  Luckenbach, 
Goshen,  Schoenbrunn  Tract,  Missionaries. 
River  Muskingum,  23rd  of  Febr.,  1801. 

After  having  spent  a  little  over  four  months  on  the  Musking- 
um, Brother  and  Sister  Kluge  and  Brother  Luckenbach  re- 
sumed their  journey  westward,  March  24,  1801.  They  were  ac- 
companied by  the  Christian  Indians :  John  Thomas  and  his  wife, 
Catherina,  with  their  three  children,  Marcus,  Juliana  and  Bethia ; 
Jacob  and  Mary,  his  wife ;  the  widower  Joshua,  with  his  son, 
Christian;  the  widow  Abigail,  with  her  daughter,  Anna  Salome, 
and  her  two  grandchildren :  therefore,  thirteen  persons  in  all. 
Two  Indians,  Ska  and  Michael,  accompanied  the  party,  to  paddle 
the  canoe  for  Brother  and  Sister  Kluge.  There  were  five  canoes 
in  all.  Brother  and  Sister  Mortimer,  with  their  little  son,  went 
with  them  as  far  as  Gnadenhuetten.  The  weather  was  still  cold 
as  they  floated  down  the  Muskingum.  When  about  a  half  mile 
from  Gnadenhuetten,  the  Indians  announced  the  coming  of  the 
party  by  the  firing  of  a  number  of  gunshots.  They  arrived  at 
noon. 

After  pleasant  intercourse  with  the  Brethren  Huebener  and 
Peters  and  their  wives,  the  mission  party  continued  its  way  down 
stream,  passing  Salem  at  two  o'clock  in  the  afternoon.  Two 
miles  farther  on  they  encamped  in  the  woods  for  the  first  time. 
The  Indians  shot  ducks,  geese,  turkeys  and  other  game  enroute. 
At  the  Indian  town  of  Goschachguenk,*  they  landed  for  a  short 
time  at  the  request  of  a  white  man  who  lived  there.  Leaving  this 
place,  they  soon  passed  the  site  of  the  old  mission  at  Lichtenau, 
which  was  thickly  overgrown  with  bushes  and  hardly  showed  a 
sign  of  ever  having  been  a  station.  At  noon  of  the  twenty-seventh 


*The  second  capital  of  the  Delawares  in  Ohio.  It  was  where  is  now 
Coshocton  on  the  Muskingum. 


they  took  dinner  at  the  mouth  of  Wills  Creek,  where  they  re- 
mained an  hour.  On  the  twenty-eighth  they  reached  Licking, 
where  they  looked  up  the  post  office  and  Brother  Kluge  posted 
a  number  of  letters  addressed  to  friends  in  Bethlehem  and  Lititz. 

On  the  thirty-first,  at  five  o'clock  in  the  afternoon,  they  landed 
about  twenty  miles  from  Marietta.*  In  the  evening  a  number  of 
white  people  visited  them  and  brought  the  Indians  milk  and 
tobacco.  At  Marietta  Mr.  Gillman,  a  man  of  considerable  im- 
portance, received  them  very  kindly.  Here  they  left  the  Mus- 
kingum and  entered  the  beautiful  waters  of  the  Ohio  River,  on 
which  they  covered  as  high  as  sixty  miles  a  day.  Having  en- 
gaged to  support  Michael  and  Ska,  they  stopped  at  a  German 
settlement  on  the  fourth  of  April  and  purchased  some  necessary 
provisions,  which  were  plentiful  and  cheap.  The  next  morning 
they  held  a  short  Easter  service,  after  which  they  pushed  for- 
ward and  at  noon  passed  Point  Pleasant,  near  the  Kauhawa 
Creek,  a  settlement  formerly  owned  by  a  certain  Colonel  Lewis. 
They  had  a  letter  of  introduction  from  Heckewelder  to  this  man, 
but  found  that  he  had  died  some  time  before.  Four  miles  farther 
on  they  passed  a  small  French  settlement  in  the  midst  of 
beautiful  trees  and  gardens. 

On  the  morning  of  the  ninth,  they  left  camp  at  six  o'clock. 
The  Indians  had  resolved  to  reach  Sciota  that  day,  and  their 
ambition  was  realized  at  five  o'clock  in  the  afternoon.  Two  days 
later  they  caught  sight  of  the  Miami,  and  at  eight  o'clock  the 
following  evening  they  came  to  a  small  town  called  Columbia. 
Heckewelder  had  given  them  letters  of  introduction  to  two  men 
living  in  this  village.  They  presented  them  but  did  not  receive 
much  satisfaction.  Neither  of  the  two  remembered  Heckewelder 
very  well  and  one  of  them  wasted  half  an  hour  of  precious  time 
trying  to  decipher  the  letter,  which  proved  that  he  was  not  any 
too  well  versed  in  the  art  of  reading.  At  noon  they  reached  the 
city  of  Cincinnati,  but  floated  past  for  about  a  mile  and  there 
pitched  their  tents  in  the  woods. 


♦Marietta  was  the  first  town  of  white  settlers  in  Ohio.  It  lies  on  the  left 
bank  of  the  Muskingum  River.  Here  Major  General  Arthur  St.  Clair,  the 
first  Governor  of  Northwest  Territory,  took  up  his  quarters.  In  this  town, 
the  first  session  of  the  general  court  of  the  new  territory  was  held  in  1788, 
and  opened  with  prayer. 


272 


They  found  their  way  into  the  city  the  same  day  and  provi- 
dentially made  the  acquaintance  of  a  merchant  by  the  name  of 
Ziegler.*  Though  they  had  no  letter  of  introduction  to  this  man, 
he  treated  them  with  the  greatest  kindness  and,  after  he  had 
learned  their  mission,  offered  to  do  anything  in  his  power  to  be 
of  service  to  them  while  they  were  in  the  city  and  after  they  had 
reached  their  destination.  He  had  known  the  Moravians  for  a 
long  time.  He  was  also  well  acquainted  with  the  White  River 
country  and  could  tell  the  missionaries  a  great  deal  about  it  that 
interested  them.  At  his  store  they  purchased  a  number  of  things, 
which  he  let  them  have  at  the  lowest  figure.  After  the  most 
pleasant  intercourse  with  this  newly-found  friend,  they  looked 
up  High  Judge  Gillman,  of  Marietta,  whose  important  office 
made  it  necessary  for  him  to  spend  a  great  deal  of  time  in  Cin- 
cinnati. He  greeted  the  brethren  in  the  most  cordial  manner 
and,  learning  of  their  desire  to  make  the  acquaintance  of  the 
Governor,  at  once  offered  to  introduce  them  the  following  day. 

Next  morning,  at  the  appointed  hour,  Brother  Luckenbach 
and  Brother  Kluge  called  at  the  place  of  Judge  Gillman,  but 
found  him  too  busy  to  accompany  them  to  the  executive  office. 
However  he  had  made  arrangements  with  Governor  St.  Clair  to 
have  them  make  the  visitalone.  Takingtheir  letter  of  introduction, 
they  called  on  the  Governor,  who  gave  them  a  hearty  welcome 
and  assured  them  at  once  that  he  would  do  all  he  could  to  help 
them.  They  told  him  of  the  needs  of  their  Indian  brethren,  and, 
in  turn,  he  immediately  gave  them  an  order  on  a  certain  mer- 
chant to  provide  the  Indians  with  a  barrel  of  flour  and  sixty- 
seven  pounds  of  salt  meat.  The  provisions  were  gratefully  re- 
ceived and  divided  among  the  recipients.  The  courteous  and 
kind-hearted  Governor  also  gave  the  missionaries  a  letter  di- 
rected to  the  Delaware  Chiefs  in  which  he  bespoke  for  the 
brethren  a  kind  reception,  and  admonished  them  and  their  people 
to  receive  the  Word  of  God  and  be  obedient  to  their  Christian 
teachers,  because  they  would  then  be  happy  not  only  in  this  life 

This  was  Captain  David  Ziegler,  at  one  time  connected  with  the  Penn- 
sylvania Infantry.  Before  coming  to  America,  he  served  as  a  German 
soldier  in  the  Russian  army  in  the  Crimea.  He  made  the  acquaintance  of 
the  Moravians  at  Herrnhut  and  Bethlehem.  After  serving  in  Indian  cam- 
paigns in  the  West,  he  became  a  resident  and  the  first  Mayor  of  Cincinnatti. 


273 


but  in  the  great  hereafter.  At  parting,  the  Governor  wished  the 
missionaries  God-speed  and  the  Lord's  richest  blessing  on  their 
labors. 

April  fourteenth,  at  ten  o'clock  in  the  morning,  beautiful 
Cincinnati  was  left  behind.  At  noon  they  passed  North  Bend 
and,  two  hours  later,  reached  the  mouth  of  the  Miami  River. 
They  found  the  current  very  swift  and  they  had  to  use  all  their 
strength  in  battling  against  it.  For  about  three  miles  the  land 
was  low.  After  that  it  rose  higher  and  was  dotted  with  many 
beautiful  plantations.  Six  miles  farther  up  stream  they  passed  a 
fairly  large  island,  and,  a  little  later,  there  appeared  a  number  of 
deer,  of  which  the  Indians  shot  five.  Here,  too,  the  Indian 
brethren  did  some  angling  and  landed  six  large  fish,  which 
Brother  Kluge  pronounced  to  be  of  the  carp  variety.  They  were 
much  larger  than  those  he  had  seen  in  Europe,  and  their  meat 
was  tougher,  too.   Nevertheless  they  were  good. 

Next  day  before  they  struck  camp,  they  manufactured  seats 
for  the  canoes.  This  was  necessary,  because  the  current  was 
strong  and  they  could  not  make  much  headway  without  some 
such  arrangement.  When  they  came  to  the  White  Water  Creek, 
they  found  its  current  even  stronger  than  that  of  the  Miami  and 
six  miles  was  all  they  could  cover  the  first  day  they  were  on  it. 
On  the  sixteenth,  they  had  to  spend  the  whole  day  in  camp.  In 
this  vicinity  John  Thomas  shot  a  big,  fat  bear,  which  he  shared 
with  the  others.  The  meat  tasted  good  after  Sister  Kluge  had 
fried  it.  In  this  neighborhood  they  learned  definitely  how  to 
reach  their  destination.  The  White  River  Indians  came  here  to 
hunt,  so  that  the  inhabitants  were  well  acquainted  with  them  and 
their  country.  Here  they  also  bought  their  cattle.  The  mis- 
sionaries mentioning  the  fact  that  they  intended  to  buy  a  cow 
later  on,  were  strongly  advised  to  purchase  it  here,  because  cows 
were  high-priced  in  the  Indian  country,  a  very  poor  one  bring- 
ing as  much  as  forty  dollars.  This  was  good  advice,  as  they 
found  later  on.  A  cow  with  a  bell  was  therefore  bought  for 
thirteen  dollars.  Since  it  is  no  easy  matter  to  drive  one  cow 
along  a  strange  path,  they  decided  to  provide  company  and  ac- 
cordingly bought  a  young  heifer  together  with  her  calf,  for 
fourteen  dollars.    The  heifer  gave  a  great  deal  of  milk,  which 


274 


proved  a  blessing  to  the  little  colony,  not  only  for  the  rest  of  the 
journey  but  after  the  new  home  was  reached. 

On  the  seventeenth,  the  journey  was  continued  in  three 
canoes,  instead  of  five,  two  having  been  sold  in  order  that  the 
party  might  make  more  rapid  progress.  The  missionaries  and 
the  Indian  sisters  drove  the  cows  before  them.  In  the  evening 
they  pitched  their  tents  as'  usual.  Here  they  were  visited  by 
white  people,  from  whom  they  bought  flour  at  two  dollars  and  a 
half  a  hundred.  The  following  evening  they  came  to  the  home  of 
an  old  Irish  Presbyterian  farmer  by  the  name  of  Harper.  This 
man  treated  them  very  kindly.  He  took  care  of  the  cows  and 
gave  the  Indians  milk  and  potatoes  without  charge.  Here  they 
were  detained  for  four  days  on  account  of  heavy  rains  and  high 
water.  Having  been  informed  that  a  number  of  Indians  had 
been  encamped  nearby  in  recent  days,  Jacob  and  Ska  decided  to 
look  them  up,  but  their  quest  proved  fruitless.  After  their  re- 
turn, the  whole  party  took  counsel  together  and  delegated  John 
Thomas  and  Jacob  to  penetrate  deeper  into  the  woods  and 
skirmish  around  for  any  Indian  who  might  be  sent  to  Woapi- 
camikunk.  The  desired  messenger  was  to  announce  to  the 
Chiefs  that  the  expected  colony  was  near  at  hand,  to  tell  them 
that  it  was  impossible  to  proceed  farther  than  twenty  miles  by 
water,  and  to  remind  them  of  their  promise  to  provide  horses 
for  the  land  journey. 

John  Thomas  and  Jacob  were  successful  in  their  efforts.  After 
tramping  through  the  woods  for  many  miles,  they  heard  the 
barking  of  dogs  and  in  this  way  they  were  led  to  the  camp  of  an 
Indian  family  from  Woapicamikunk.  They  learned  that  they 
were  a  three  days'  journey,  on  horseback,  from  their  destina- 
tion. The  father  of  Jhe  family  expressed  his  willingness  to  act 
as  messenger  and  to  return  after  six  days  to  report.  The  Indian 
brethren  handed  him  a  piece  of  tobacco  bound  with  white  ribbon 
and  he  left  on  his  errand  at  once.  Meanwhile  the  friendly  white 
people  of  the  neighborhood  assisted  the  missionaries  and  their 
companions  up-stream  the  remaining  twenty  miles.  April 
twenty-fourth,  at  three  o'clock  in  the  afternoon,  they  at  last 
reached  the  forks  of  the  river,  where  Brookville  now  stands. 
Here  the  White  Water  Creek  separates  into  two  arms,  the  one 
from  the  west  and  the  other  from  the  north.   Between  these  the 


275 


missionaries  encamped  on  a  stretch  of  land  over  which  the  trail 
to  Woapicamikunk  passed.  In  fact,  their  camp  was  quite  near 
this  trail.  Here  they  were  still  one  hundred  miles  from  their 
proposed  settlement. 

Four  days  later,  the  messenger  who  had  been  sent  to  Woapi- 
camikunk returned,  but  with  no  favorable  report.  He  had  come 
back  without  horses,  because  the  Chiefs  were  not  at  home, 
having  gone  to  Post  Vincennes  to  attend  a  conference.  The  rest 
of  the  men  had  not  returned  yet  from  the  chase.  True  to  his  trust, 
the  messenger  did  the  best  that  he  could  and  sent  the  tobacco 
down  the  river  to  another  town,  though  he  did  not  think  it  would 
do  much  good,  because  the  Indians  there,  too,  would  still  be 
away  on  their  hunting-grounds.  This  was  discouraging  news 
indeed.  With  the  help  of  a  riderless  horse  that  had  come  out  of 
the  woods,  the  heathen  family  whom  they  had  met  having  placed 
it  at  their  disposal,  they  decided  to  push  forward  by  slow  stages. 
All  things  packed,  they  began  their  weary  march.  Brother  Kluge 
carried  the  tinware  on  a  stick,  his  wife  carried  a  pail  of  milk, 
and  Brother  Luckenbach  had  his  traveling  bag  slung  over  his 
shoulder.  In  this  fashion  they  moved  forward,  driving  the  cows 
before  them  and  encouraging  one  another. 

They  decided  to  send  another  messenger  to  Woapicamikunk, 
and,  on  May  first,  they  commissioned  John  Thomas  to  under- 
take the  journey.  He  had  not  gone  more  than  a  mile,  however, 
before  he  was  met  by  an  Indian  captain,  the  brother  of  Mary.  In 
the  absence  of  the  Chiefs,  he  was  to  convey  the  baggage  of  the 
newcomers  from  the  portage  to  their  destination.  He  had  been 
away  from  home  when  the  former  messenger  arrived,  but  heard 
of  the  matter  in  the  woods  and  had  straightway  come  with  four 
horses.  Needless  to  say,  the  captain  was  warmly  welcomed  by 
the  pilgrims  and,  in  turn,  he  seemed  pleased  to  see  them.  About 
this  time  the  stray  horse  referred  to  before,  was  claimed  by  its 
owner.  On  the  fifth  of  May  Brother  Luckenbach's  birthday 
anniversary  was  celebrated.  In  honor  of  the  event  Sister  Kluge 
had  baked  a  cake  the  previous  day.  Though  it  was  completely 
crushed  on  the  journey,  it  had  lost  none  of  its  flavor. 

Days  of  rain  made  travel  impossible.  Ska  was  sent  to  Woapi- 
camikunk for  more  horses,  but  unfortunately  he  became  drunk 
and  forgot  his  errand.    It  was  very  essential  that  they  should 


276 


reach  their  new  home  soon,  or  they  would  miss  the  planting 
time.  The  season  was  far  enough  advanced  even  then.  Brother 
Luekenbach  and  Wangomind,  an  old  heathen  Indian,  volun- 
teered to  undertake  the  errand  on  which  Ska  had  so  grievously 
failed.  Brother  Luekenbach  gives  an  interesting  account  of  this 
excursion,  in  his  autobiography.  He  writes :  "Being  lightly 
clad,  and  the  blanket  containing  my  provisions  suspended  by 
straps,  like  a  knapsack  from  my  shoulders,  I  followed  my  guide 
with  rapid  strides.  Carrying  his  gun  on  his  shoulder,  with  a 
string  of  dried  venison  dangling  therefrom,  and  his  knife  and 
tomahawk  at  his  side,  he  looked  very  pleasantly  on  me,  did  all 
that  lay  in  his  power  to  render  himself  agreeable  to  me,  and  ap- 
peared to  value  himself  highly  because  of  the  confidence  I  placed 
in  him  as  my  guide. 

"Supposing  that  I  wished  to  reach  the  place  of  our  destination 
as  soon  as  possible,  he  ran  along  the  Indian  trail  without  stop- 
ping, passing  knee-deep  through  all  the  bogs  and  ponds  that  he 
came  across,  which,  owing  to  the  late  heavy  rains,  were  filled 
with  water.  At  first  I  looked  out  for  fallen  trees  or  other  means 
to  cross  over  them  dry  shod,  but  having  several  times  lost  sight 
of  him,  and  being  scarcely  able  to  keep  up  with  him,  I  grew  wise 
by  experience,  and  followed  him,  without  regard  to  myself  or  my 
clothing,  straight  through  mud  and  water.  And  he  was  highly 
rejoiced  to  find  that  I  could  now  keep  up  with  him,  and  had 
already  profited  so  much  by  his  example.  Not  being  able  to 
converse  with  me,  and  having  a  mind  to  stop,  he  pointed  with 
bis  finger  to  the  sun,  to  signify  that  the  dinner  hour  had  arrived. 
He  then  cut  off  several  slices  of  his  dried  venison,  and  very 
kindly  offered  me  one  of  them,  which  of  course  I  did  not  refuse. 
I  then  presented  a  piece  of  my  bread  to  him,  which  he  accepted 
with  loud  applause.  And  so,  after  smoking  a  pipe  together,  we 
proceeded  on  our  journey,  which  resulted  in  our  obtaining  the 
pack  horses  which  we  required." 

As  a  matter  of  fact  the  latter  part  of  the  last  sentence  is  not 
quite  accurate.  According  to  the  diary  he  came  back  without 
any  horses,  but  Jacob's  brother-in-law  brought  six,  with  the  in- 
tention, however,  of  rendering  assistance  to  no  one  save  his 
sister  and  her  husband.  At  that  rate  the  missionaries  had  no 
more  help  than  before.    Their  troubles  were  increased  by 


277 


drunken  Indians,  among  the  number  Michael  and  Ska,  who  had 
been  a  great  care  all  along  on  account  of  their  weakness  for 
drink.  A  drunken  Indian  followed  the  mission  party  and  sold 
whisky  to  all  who  would  buy.  Soon  Jacob's  brother-in-law  and 
Michael  and  Ska  were  hopelessly  drunk  and  howled,  all  night 
long,  like  wild  beasts.  "He  who  never  saw  a  drunken  Indian," 
writes  Brother  Kluge,  "cannot  possibly  imagine  what  it  is  like. 
It  is  as  if  he  had  been  transformed  into  an  evil  spirit." 

Part  of  the  time  the  needs  of  the  pilgrims  were  supplied  by 
fish  and  game,  but  for  days  they  had  very  little  to  eat.  Sister 
Kluge  was  often  at  her  wit's  end,  not  knowing  what  to  prepare 
for  the  hungry  mouths  that  had  to  be  fed  somehow.  On  one 
occasion  the  Lord  helped  her  in  a  rather  remarkable  manner. 
She  had  been  in  great  perplexity  over  the  noon-day  meal,  when 
an  Indian  girl  came  running  out  of  the  woods  and  brought  her 
a  number  of  eggs.  These  must  have  been  laid  by  hens  brought 
from  Goshen  or  elsewhere  at  some  previous  time.  Surely  the 
Heavenly  Father  provided  for  His  own. 

On  the  seventeenth,  they  encamped  on  the  hunting  grounds 
of  the  Shawnee  Indians.  They  found  shelter  in  two  log  huts 
which  had  been  loosely  put  together,  Indian  fashion.  Here  they 
conducted  an  Ascension  Day  service  for  the  Indians,  because  it 
had  not  been  possible  to  have  it  on  the  fourteenth,  which  was  the 
festival  day.  The  blessing  of  this  service  strengthened  them  all. 
In  the  evening,  however,  a  dark  cloud  enshrouded  them.  The 
drunken  Indians  gave  more  trouble  and  actually  imperilled  the 
lives  of  the  pilgrims.  They  took  refuge  in  prayer.  Brother 
Kluge  writes  in  this  connection :  "We  see  quite  plainly  that  the 
Evil  One  does  all  in  his  power  to  frustrate  our  object  even  before 
we  reach  our  destination.  There  is  nothing  for  us  to  do  but  to 
prove  ourselves  true  Christian  soldiers  and  cling  to  the  Saviour, 
who  through  His  death  overcame  the  Enemy.  We,  therefore, 
renew  our  covenant  with  Him,  promise  Him  to  be  faithful  and, 
in  patient  trust,  let  nothing  frighten  us  away  from  the  hard  task 
which  He  has  given  us  to  perform." 

Forty  miles  from  Woapicamikunk,  John  Thomas  suggested 
that  the  rest  of  the  party  should  push  forward,  while  he  and  his 
family  remain  behind  with  the  baggage  until  sent  for.  His  sug- 
gestion was  followed.    On  the  way  they  had  more  trouble  with 


278 


drunken  Indians,  one  night  being  obliged  to  flee  to  the  woods 
for  their  lives.  They  lay  down  on  the  ground  under  the  open 
sky  to  rest,  but  not  to  sleep ;  the  mosquitoes  and  the  hideous 
noise  of  the  Indians  making  that  impossible.  Alt  last,  on  May 
twenty-first,  they  reached  Woapicamikunk,  at  four  o'clock  in  the 
afternoon.  The  sight  that  met  them  was  not  at  all  encouraging. 
The  Indians  were  engaged  in  drinking  and  dancing  and  shouting. 
No  wonder  that  the  hearts  of  the  poor  missionaries  were  filled 
with  sadness.  To  stop  was  out  of  the  question,  so  they  pro- 
ceeded a  mile  farther  and  there  pitched  their  tents.  Here  they 
were  visited  by  a  number  of  baptized  Indian  women,  whom  they 
invited  to  the  mission  to  be  established  about  twenty  miles  down 
the  river. 

Next  day,  Brother  Luckenbach  and  Michael  borrowed  five 
horses  from  the  Indians,  and  two  more  from  a  friend  of  John 
Thomas,  with  which  they  returned  for  the  baggage  which  had 
been  left  behind,  forty  miles  away.  Meanwhile,  Brother  and 
Sister  Kluge  proceeded  on  their  journey,  driving  the  cows  before 
them.  At  three  o'clock  in  the  afternoon  they  came  to  another 
Indian  town.  Here  Tedpachsit  and  Hockingpomsga  lived.  They 
were  received  in  the  house  of  the  latter  and  enjoyed  Indian 
hospitality.  Among  the  Indian  delicacies  served  were  pancakes 
made  without  eggs  and  fried  in  bear's  grease.  A  very  sweet 
sassafras  tea  quenched  their  thirst.  The  tired  missionaries  were 
hungry  and  the  food  and  drink  tasted  good.  Finally,  on  the 
twenty-fifth  of  May,  they  reached  their  destination.  They  were 
much  encouraged  by  the  text  for  the  day:  "If  thou  wilt  walk  in 
my  statutes,  and  execute  my  judgments,  and  keep  all  my  com- 
mandments to  walk  in  them,  then  will  I  perform  my  word  with 
thee." — I  Kings  VI  :i2.  Five  days  later  they  were  joined  by 
Brother  Luckenbach  and  John  Thomas  and  his  family. 


279 


CHAPTER  IV 

The  Beginning  of  the  Mission 
At  the  time  the  missionaries  began  their  labors  among  the 
Indians  on  the  White  River,  Indiana  was  still  a  wilderness. 
Here  and  there  on  the  banks  of  a  river  or  on  the  shore  of  some 
lake,  were  the  rude  huts  and  wigwams  of  the  natives.  Few  and 
far  between  were  the  habitations  of  the  whites  who  had  been 
bold  enough  to  venture  into  the  wilds.  There  were  only  five 
thousand  white  people  in  the  territory,  and  these  were  widely 
scattered  over  the  vast  region  now  included  in  the  States  of 
Indiana,  Illinois,  Wisconsin  and  Michigan.  Even  Vincennes,  the 
oldest  permanent  white  settlement  in  Indiana,  was  no  more  than 
a  struggling  village  of  about  fifty  houses.  Fort  Wayne  was  but 
seven  years  old  and  had  few  inhabitants.  In  addition  to  these 
two  settlements,  there  were  several  small  trading-posts.  Though 
there  were  a  number  of  French  and  English  and  a  generous 
sprinkling  of  people  from  other  states,  most  of  the  settlers  had 
come  from  the  Carolinas,  where  the  poor  white  man  was  re- 
garded as  little  better  than  a  slave.  There  were  no  school-houses 
or  schools  of  any  kind.  Without  churches,  the  more  devout 
would  meet  occasionally  in  private  houses  for  public  worship. 
In  short,  there  were  few  traces  of  civilization  anywhere. 

To  any  one  unacquainted  with  the  conditions  which  confronted 
the  missionaries,  the  question  would  naturally  arise  why  the  mis- 
sion was  established  so  near  the  Indian  towns.  It  would  have 
been  better  for  the  little  congregation  had  it  been  farther  re- 
moved from  heathen  vice  and  degradation.  No  one  realized  this 
more  strongly  than  the  missionaries  themselves.  Before  they  left 
Goshen,  Zeisberger  had  adtvised  them  to  settle  at  least  ten  miles 
away  from  the  nearest  heathen  village  and  they  fully  intended  to 
do  so.  But,  unfortunately,  conditions  were  contrary  to  their 
expectations. 

In  the  first  place,  the  Indian  Chiefs  designated  the  exact  place 
where  they  wanted  the  Christian  town,  so  that  the  missionaries 
really  had  little  or  no  choice  in  the  matter  of  location.   At  the 


28o 


place  assigned,  the  Indians  pledged  them  their  protection, 
promising  faithfully  that  no  whisky  should  be  brought  to  the 
station  and  that  no  drunken  Indian  should  be  allowed  to  molest 
them.  At  the  same  time,  they  made  it  very  plain  that  they  would 
do  nothing  for  them  should  they  decide  to  locate  elsewhere. 
Nevertheless,  the  little  band  of  Christians  did  not  submit  at  once 
to  the  inevitable.  For  a  whole  week  they  looked  around  for  a 
suitable  site,  other  than  the  one  indicated,  deciding  first  on  one 
and  then  on  another,  but  in  the  end  they  came  back  to  the  place 
which  the  Chiefs  had  pointed  out. 

This  place  was  two  or  three  miles  east  of  the  present  site  of 
Anderson.  It  is  reasonably  sure  that  this  was  the  exact  location 
of  the  mission  station.  According  to  the  mission  diary,  the 
Christian  village  was  situated  on  the  east  bank  of  the  White 
River,  about  twenty  miles  below  Woapicamikunk,  and  three 
miles  from  the  point  where  the  stream  makes  the  big  bend, 
which  caused  the  much  traveled  Indian  road  that  led  along  the 
river,  to  go  straight  through  the  woods.  Otherwise  the  road 
would  have  passed  through  the  mission  settlement.  It  was  but 
three  miles  away,  as  it  was.  The  river-bend  referred  to  must 
have  been  the  one  above  Anderson.  These  facts  verify  tradition. 
In  this  neighborhood  the  early  settlers  of  1821  found  a  well- 
preserved  house,  which  was  undoubtedly  the  one  erected  by  the 
missionaries.  They  also  discovered  the  remains  of  a  large  Indian 
village  not  far  away.  This  village  must  have  been  Woapi- 
mintschi,  "the  place  where  the  chestnut  trees  grow,"  which  lay 
on  a  small  stream  that  flowed  into  the  White  River,  three  or 
four  miles  from  the  station.  Relatives  of  a  man  named  John 
Allen,  who  lived  on  the  bank  of  the  river  opposite  this  village, 
are  said  to  have  heard  him  tell  of  frequent  visits  to  the  Indians 
and  of  missionaries  who  worked  among  them. 

All  things  considered,  the  site  of  the  mission  was  the  best  that 
could  be  found  under  the  circumstances.  Had  the  missionaries 
located  on  the  well-traveled  road  which  connected  the  Indian 
villages,  whisky  and  all  sorts  of  undesirable  Indians  would  have 
passed  through  their  settlement.  The  station  was  eight  miles 
from  the  nearest  Indian  town  in  one  direction,  and  four  miles  in 
the  other.  Though  the  proximity  of  the  heathen  proved  a  detri- 
ment to  the  Christian  Indians,  a  few  miles  more  or  less  would 


28l 


have  made  no  difference.  Those  who  had  a  weakness  for  drink 
preferred  to  go  to  the  towns  farthest  removed  from  home  for  the 
indulgence  of  their  craving,  in  this  way  hoping  the  better  to 
avoid  detection. 

The  actual  work  of  getting  settled  had  not  proceeded  very  far 
before  the  little  flock  were  honored  by  a  visit  from  Tedpachsit 
and  Pachgantschihilas.  This  was  on  the  twenty-seventh  of  June. 
The  two  Chiefs  were  rather  old  and  quite  venerable  looking. 
Both  wore  broad  blue  belts,  a  silver  ring  as  a  collar  around  the 
neck,  and  carried  in  their  hands  a  turkey  wing  to  chase  away  the 
flies.  The  missionaries  had  no  houses  as  yet,  but  the  Chiefs, 
having  intimated  their  desire  to  stay  over  night,  had  to  be  ac- 
commodated somehow,  so  the  tent  of  Jacob  was  placed  at  their 
disposal.  While  partaking  of  supper,  they  showed  all  their  im- 
portant papers  and  treaties  made  with  white  people.  These 
documents  they  always  carried  with  them  wherever  they  went. 

They  expressed  their  joy  and  gratitude  over  the  coming  of  the 
Christian  Indians  and  their  teachers.  They  also  related  that,  not 
long  since,  they  had  received  a  message  from  the  English,  saying 
that  in  August  the  Chiefs  of  all  the  Indian  nations  should  gather 
at  the  lake;  that  a  great  man  had  arrived  from  England,  who 
called  them  his  children  and  who  would  like  to  know  them  all. 
After  the  meal  was  over,  Brother  Kluge  addressed  those  present, 
Joshua  acting  as  interpreter.  The  message  of  God's  love  for 
sinners  and  the  earnest  invitation  to  accept  the  gospel  was  re- 
ceived with  great  interest.  In  fact,  so  attentive  was  Pachgant- 
schihilas to  the  preaching  of  the  Word  that  he  took  his  long, 
drooping  ear-lobe  into  his  mouth.  This  was  quite  possible,  be- 
cause the  Indians  were  in  the  habit  of  splitting  their  ear-lobes 
and  ornamenting  them  with  silver  rings.  To  the  rings  they  at- 
tached pieces  of  lead  which  naturally  drew  down  the  lobes  until 
they  could  readily  be  put  into  the  mouth.  When  the  lobe  was 
split,  as  in  the  present  instance,  it  hung  down  to  the  shoulder 
l?ke  a  huge  worm.  After  the  service  the  Chiefs  expressed  their 
appreciation  of  what  they  had  heard  about  God. 

The  next  day  they  presented  papers,  which  they  had  received 
from  the  white  people,  and  respectfully  requested  one  of  the 
missionaries  to  read  them.  This  Brother  Luckenbach  did  gladly 
12 


282 


and  Joshua  translated  them.  After  this  was  over,  Joshua  handed 
the  Chiefs  a  string  of  wampum,  in  the  name  of  the  missionaries 
and  Christian  Indians,  and  at  the  same  time  delivered  the  fol- 
lowing words :  "You  called  us  to  this  place  with  the  Word  of 
God  and  we  accepted  the  invitation.  We  thank  God  for  our  safe 
arrival.  We  sincerely  trust  that  you  will  keep  your  promise  and 
allow  no  one  to  molest  us ;  that  you  will  permit  no  whisky  nor 
drunken  persons  to  come  to  or  near  the  station ;  and  that  you 
will  never  call  upon  us  to  enter  into  a  treaty  nor  ask  us  to  ac- 
company you  to  war.  We  desire  to  live  among  you  in  peace,  in 
order  that  we  may  preach  the  Word  of  God  and  that  you  may 
hear  it." 

In  answer  to  these  words,  Pachgantschihilas  gave  the  assur- 
ance that  the  Christian  Indians  had  been  called  for  no  other  pur- 
pose than  to  preach  the  gospel,  and  that  they  might  have  a  share 
in  the  enjoyment  of  the  land  on  both  sides  of  the  river,  which 
the  Delawares  had  received  from  the  Seven  Nations.  "We 
wanted  you  and  your  teachers  to  come,"  he  declared,  "and  you 
may  rest  assured  that  no  one  will  be  permitted  to  molest  or  hin- 
der you  in  your  work.  We  will  prevent  none  of  our  people  from 
coming  to  you  to  hear  the  Word  of  God,  yea,  we  will  rather  en- 
courage them  to  do  so.  It  will  be  a  pleasure  to  us  if  a  great  many 
Indians  will  move  to  your  village.  Evermore  do  we  want  to  live 
together  in  love  and  peace."  To  all  this  Tedpachsit  gave  his 
hearty  endorsement. 

However  much  the  sincerity  of  these  words  may  be  doubted  as 
coming  from  the  lips  of  Pachgantschihilas,  it  is  quite  probable 
that  they  expressed  the  true  sentiments  of  the  peaceful  Ted- 
pachsit. Soon  after  the  meeting  with  the  missionaries  and  their 
little  flock,  he  invited  all  his  young  people  to  a  feast  and  ad- 
dressed them  as  follows :  "My  Children  !  You  see  how  old  T  am 
and  how  gray  my  hair  is.  Still  I  am  not  on  the  right  path,  as 
the  Great  Spirit  would  have  me  be.  Often  have  we  admonished 
you  not  to  drink  and  be  drunken,  and  that  you  should  do  no  evil. 
All  to  no  avail.  We,  the  Chiefs,  remained  unchanged.  We  have 
learned,  however,  that  it  is  largely  due  to  our  example  that  you 
are  what  you  are.  Any  one  who  desires  to  change  his  life,  I  now 
tell  you,  may  go  to  the  Christians  and  hear  the  Word  of  God.  I, 
too,  have  heard  it  and  found  it  to  be  the  truth.    Any  one  who 


283 

desires  to  move  to  the  Christians  is  at  liberty  to  do  so.  You 
must  not  only  be  satisfied  to  hear  the  great  Word  but  you  must 
strive  to  live  accordingly."  Though  Tedpachsit  never  became  a 
Christian,  his  words  breathe  a  beautiful  spirit  and  show  that  he 
really  had  the  best  interests  of  his  people  at  heart. 

In  spite  of  the  Chiefs'  assurances  of  friendship  and  interest, 
the  missionaries  soon  learned  that  they  were  doing  all  in  their 
power  to  prevent  their  people  from  becoming  Christians  and 
from  moving  to  the  Christian  settlement.  They  were  un- 
doubtedly afraid  that  they  would  lose  influence  with  the  Indians, 
and  that  their  dignity  would  suffer,  should  too  many  of  them 
adopt  the  Christian  faith.  Moreover,  they  were  not  a  little  dis- 
pleased over  the  fact  that  so  few  of  the  Goshen  Indians  had  re- 
sponded to  their  invitation,  after  they  had  made  it  plain  that 
they  desired  all  of  them  to  come  to  the  White  River.  They  re- 
proached the  Christian  Indians  for  it  whenever  they  had  the 
opportunity.  They  had  been  especially  anxious  to  have  the 
White  Eyes  and  Kilbuck  families  come  to  them.  It  is  not  likely 
that  old  Tedpachsit  shared  this  feeling  or  joined  in  the  persecu- 
tion. 

Meanwhile,  the  missionaries  were  in  the  midst  of  toil  to  which 
they  were  wholly  unaccustomed.  Twenty  acres  of  land  had  been 
set  aside  for  the  Christian  congregation.  Of  these  the  mission- 
aries had  an  acre  and  a  half  for  their  own  use.  The  season  for 
planting  was  far  advanced  and  a  day's  delay  meant  much,  so  they 
immediately  began  to  clear  the  ground  with  the  greatest  possible 
haste  and  prepared  the  way  for  the  harvest  which  might  still  be 
possible.  Under  the  scorching  rays  of  the  sun,  they  wielded  the 
scythe  and  the  spade,  with  badly  blistered  hands  they  sowed  the 
seed  and  planted  the  vegetables,  and  in  the  end  God  honored 
their  faith  and  their  toil  with  a  far  more  abundant  harvest  than 
they  had  anticipated  under  the  circumstances.  The  corn  did  not 
yield  a  very  large  return,  but  by  fall  they  had  over  six  bushels 
of  potatoes,  almost  as  many  bushels  of  turnips,  over  a  hundred 
heads  of  cabbage,  besides  pickles,  beans,  beets,  carrots  and 
other  vegetables,  surely  a  goodly  store  to  tide  them  over  the 
barren  months  of  winter. 

The  missionaries  did  not  regard  the  ground  as  particularly 
rich,  but  this  may  have  been  due  to  the  fact  that  all  that  they 


284 


grew  had  to  be  raised  on  virgin  soil.  Considering  the  inade- 
quate implements  with  which  they  had  to  prepare  the  ground, 
their  harvest  returns,  in  favorable  seasons,  were  as  good  as 
could  be  expected.  Watermelons  that  weighed  as  much  as 
fourteen  pounds,  and  marsh  melons  that  were  equally  heavy, 
^rew  in  abundance.  Garden  vegetables,  corn  and  other  cereals, 
yielded  a  satisfactory  crop.  One  year  the  missionaries  raised  on 
their  acre  and  a  half,  among  other  things,  sixty-five  bushels  of 
corn,  twelve  bushels  of  potatoes  and  about  three  good  wagon- 
loads  of  pumpkins.  The  prairie  furnished  abundant  pasture  and 
hay  they  could  have  in  any  quantity  needed.  Blackberries  grew 
in  profusion.  These  served  as  a  useful  article  of  food  for  white 
man  and  savage.  The  Indians  dried  them  in  large  quantities 
and  stored  them  away  for  the  winter  season,  when  they  baked 
them  in  corn  meal.  This  they  regarded  a  great  delicacy.  The 
missionaries,  in  their  own  way,  likewise  made  good  use  of  the 
berries. 

Near  the  station  was  a  large  tract  of  woodland.  Here  and 
elsewhere  in  the  neighborhood  grew  the  chestnut,  oak,  walnut, 
poplar,  linden,  maple,  wild  crab-apple,  plum  and'  other  varieties 
of  trees.  Sugar-making  from  the  sap  of  the  maple  tree  was  an 
important  industry  among  the  Indians.  The  missionaries  like- 
wise made  large  quantities  of  sugar,  two  good  pailsful  of  the 
sap  making  one  pound  of  the  finished  product.  There  were  a 
great  many  snakes  around,  the  black  snake  and  the  deadly 
rattler  being  among  the  number.  One  time  a  rattle  snake  bit 
the  horse  of  the  missionaries  while  it  was  grazing  on  the  prairie. 
The  jaw  became  greatly  swollen  and  inflamed,  and  if  it  had  not 
been  for  an  old  Cherokee  Indian,  who  concocted  a  remedy,  the 
horse  would  have  died. 

Wild  animals  were  plentiful.  Among  these  were  the  bear, 
wolf,  panther,  wildcat,  deer,  beaver,  otter,  raccoon  and  a  variety 
of  others.  It  was  not  at  all  unusual  for  an  Indian  to  kill  as  many 
as  ten  bears  a  day.  Not  having  the  necessary  means  of  trans- 
portation at  his  command,  he  would  take  as  much  of  the  meat 
as  he  could  conveniently  carry  and  leave  the  rest  to  decay  or  to 
the  wild  beasts  of  the  forest.  The  skins,  however,  were  never 
left  behind.  These  were  valuable.  A  bear-skin  was  worth  from 
a  dollar  and  a  half  to  two  dollars,  and  a  pound  of  bear's  hair 


285 


brought  a  dollar.  The  pelts  of  some  other  animals  were  worth 
much  more.  For  example,  an  otter-skin  would  bring  five  dollars. 
Any  pelt  worth  selling  at  all  brought  a  dollar,  because  the 
Indian  would  ask  that  much  for  anything  that  he  had  to  put  on 
the  market.  This  was  due  to  the  fact,  no  doubt,  that  for  every- 
thing he  purchased  from  the  traders,  he  had  to  pay  a  high  price. 
Joshua  and  Jacob,  being  too  old  for  the  chase,  engaged  con- 
siderably in  trapping.  Wolves  were  exceedingly  plentiful  and, 
in  consequence,  a  source  of  great  annoyance.  Because  one  of 
the  tribes  bore  the  name  of  the  wolf,  this  animal  enjoyed  the 
special  protection  of  the  Indian. 

The  agricultural  pursuits  of  the  missionaries  were  only  a  part 
of  their  strenuous  activities.  Trees  had  to  be  felled  and  shelter 
provided  for  themselves  and  their  Indian  charge.  At  first  they 
lived  in  a  miserable  hut,  good  enough  for  dry  weather,  but 
wholly  inadequate  when  it  rained.  Later  they  put  up  temporary 
shelter  to  protect  them  from  the  rain  and  the  sun,  and  then  one 
house  after  the  other  was  erected  until  all  were  provided  for. 
By  the  last  day  of  October,  the  first  permanent  house  was 
finished  and  Brother  Kluge  and  his  wife  immediately  moved  into 
it.  The  greater  part  of  this  work  the  missionaries  had  to  do 
alone.  Several  French  traders  rendered  some  assistance.  The 
work  of  the  Indian  brethren  amounted  to  very  little.  Instead  of 
being  a  help,  they  were  rather  a  hindrance. 

Under  date  of  August  31,  1801,  the  diary  contains  the  follow- 
ing significant  record :  "Assisted  by  the  three  Indian  brethren, 
we  were  busily  engaged  in  putting  up  the  last  logs  of  Brother 
Kluge's  house.  Things  go  slowly.  We  must  board  our  few 
Indian  brethren  for  the  little  work  which  they  do.  They  spend 
more  time  eating  than  working,  and  even  then  grumble  that 
they  have  to  assist  us  in  our  building  operations."  They  were 
old  and  indolent,  depending  on  the  missionaries  for  much  that 
they  should  have  done  themselves.  Even  in  the  most  fruitful 
years,  their  harvest  returns  were  meager,  simply  because  the 
planting  and  the  cultivation  of  corn  required  too  much  exertion 
to  suit  their  taste  and  inclination.  But  the  Lord  was  with  the 
missionaries  and  surely  each  had  the  strength  of  ten.  In  a  little 
more  than  half  a  year,  the  high  hill  on  which  the  mission  was 
located  had  a  chapel  or  assembly  hut,  two  other  huts  and  seven 


286 


well-built  log  houses.  The  first  service  in  the  chapel  was  held 
January  19,  1802. 

The  following  year  new  farm  labors  awaited  them.  The 
horses  and  the  cattle  belonging  to  the  savages  roamed  about  at 
will,  therefore  it  was  essential  to  have  fences  around  the  mission 
property.  Again  the  axe  had  to  be  shouldered,  trees  felled  and 
many  hundreds  of  rails^  split  for  the  protection  of  the  crops.  In 
this  connection,  the  Indian  brethren  had  to  be  assisted  again,  or 
their  fields  would  have  been  without  fences.  It  was  the  part 
of  wisdom  to  help  them,  because  they  depended  on  the  mission- 
aries for  corn  and  other  articles  of  food,  as  soon  as  their  own 
supply  was  exhausted.  In  spite  of  the  tremendously  hard 
manual  work  that  simply  had  to  be  done,  if  they  did  not  want  to 
starve,  the  missionaries  were  untiring  in  their  zeal  to  witness  for 
Christ.  Every  opportunity  was  embraced  to  preach  the  gospel 
to  the  Indians  already  in  their  charge,  as  well  as  to  those  who 
visited  the  station  from  time  to  time. 

After  their  long  day's  hard  toil  on  the  field  or  in  the  woods — 
often  there  was  barely  enough  time  or  strength  left  for  a  change 
of  garment  before  the  evening  service — a  daily  religious  meet- 
ing was  held,  unless  prevented  by  the  absence  of  Joshua,  the 
interpreter,  who  was  frequently  away  from  home  on  business  or 
was  for  other  reasons  temporarily  unfitted  for  the  task.  Hard 
as  this  unceasing  toil  was  for  the  men,  it  must  have  been  harder 
still  for  Sister  Kluge.  She  was  the  only  white  woman  for  miles 
around  and  she  had  little  or  no  assistance  from  the  Indians. 
And  in  addition  to  all  her  strenuous  labor,  she  became  the 
mother  of  three  children  during  her  stay  on  the  White  River. 
Karl  Friedrich,  her  first-born,  enjoyed  the  distinction  of  being 
the  first  white  child  to  be  born  in  what  is  now  Madison  County, 
Indiana.  He  was  born  July  21,  1801 ;  his  sister,  Henrietta,  Sep- 
tember 1,  1803,  ar)d  Jonn  Henry,  December  31,  1805. 

With  little  added  expense  to  the  church  in  whose  interests 
they  labored,  the  missionaries  might  have  saved  themselves  a 
great  deal  of  toil,  but  not  for  a  moment  would  they  have 
thought  of  incurring  it.  A  sentence  or  two  from  one  of  Brother 
Kluge's  letters  gives  evidence  of  their  self-sacrificing  spirit. 
After  drawing  the  sum  of  fifty  dollars,  which  barely  covered 
their  most  urgent  needs,  he  wrote  apparently  in  apologetic  de- 


28/ 


fense  of  what  he  feared  the  authorities  might  regard  an  extrava- 
gance :  "We  would  have  drawn  a  smaller  amount,  if  it  had  been 
at  all  possible.  The  journey  to  Cincinnati  is  expensive.  We 
have  no  horse  of  our  own  and  we  cannot  hire  one  for  less  than 
a  dollar  a  day.  But  I  assure  you,  we  do  our  utmost  to  save  the 
mission  money  and,  in  consequence,  do  all  the  heavy  work  our- 
selves."  Later  on,  they  had  a  horse  of  their  own. 

But  hard  toil  was  not  the  only  thing  which  depleted  their 
strength.  Very  often  they  did  not  have  enough  to  eat.  Especi- 
ally was  this  the  case  the  first  summer,  when  for  a  long  time 
they  largely  depended  for  sustenance  on  corn-meal  and  milk. 
They  passed  one  whole  winter  without  any  flour  in  the  house, 
the  snow  being  too  deep  and  the  weather  too  cold  for  traders  to 
come  around.  At  such  times  they  crushed  the  corn  as  well  as 
they  could,  and  baked  from  the  meal  some  sort  of  bread.  Fre- 
quently, they  suffered  because  their  crops  had  been  damaged  by 
drought  or  flood.  Flour  was  expensive,  costing  from  four  to 
eight  dollars  a  hundred.  Though  game  was  plentiful,  they  were 
often  without  meat. 

Missionaries  and  Indians  suffered  a  great  deal  from  sickness. 
The  country  was  new  and  bilious  fever  was  common.  Some- 
times the  three  missionaries  were  afflicted  with  it  at  the  same 
time,  but,  for  the  most  part,  one  or  the  other  happened  to  be  up 
and  about,  while  the  other  two  were  prostrated.  Naturally  the 
fevers  greatly  reduced  their  strength  and  eventually  weakened 
their  constitution.  The  periodic  sickness  was  especially  hard  on 
Brother  Kluge,  who  was  at  no  time  any  too  rugged  in  health. 
Miles  away  from  civilization,  there  was  no  physician  within 
reach.  The  only  remedies  they  could  apply  were  the  few  that 
they  had  at  their  own  disposal.  They  hardly  felt  like  resorting 
to  the  means  that  an  Indian  and  his  wife  employed  while  the 
latter  was  afflicted  with  a  severe  attack  of  bilious  fever.  She 
suffered  from  extreme  nausea  and  naturally  had  no  desire  to  eat 
anything  at  all.  They  came  to  the  missionaries  to  buy  a  pig  so 
that  the  sick  woman  might  eat  her  fill  of  pork.  Both  were  of  the 
opinion  that  this  would  surely  effect  a  cure.  The  missionaries 
remonstrated,  but  in  vain.  What  the  woman  needed  was  a 
strong  emetic,  but  the  Indians  were  insistent,  and  they  would 
not  rest  content,  until  they  had  purchased  the  pig.    They  took 


288 


it  away  and  no  doubt  prepared  a  generous  dose  for  the  poor, 
suffering  woman.   The  sequel  may  be  readily  imagined. 

The  extreme  loneliness  of  the  situation  can  hardly  be  realized. 
It  must  have  been  overpowering  at  times  and  almost  more 
than  they  could  endure.  Nothing  but  the  grace  of  God  could 
sustain  them  under  such  discouraging  circumstances.  Far  away 
from  the  most  ordinary^  comforts  of  civilized  life,  surrounded  by- 
degraded  and  bestial  savages,  in  the  midst  of  a  great  wilderness, 
with  none  of  their  kind  within  easy  reach,  under  the  constant 
strain  of  hard  manual  labor  and  of  unceasing  activities  in  the 
earnest  endeavor  to  win  the  savages  for  the  better  life,  with 
worry  and  discouragement  as  their  daily  portion,  the  faithful 
witnesses  had  little  to  cheer  or  to  comfort  them. 

Their  only  contact  with  the  outside  world  was  through  the 
traders,  correspondence  with  friends  and  loved  ones  in  the  dis- 
tance, and  an  occasional  trip  to  Cincinnati,  a  hundred  and 
twenty-five  miles  away.  These  journeys  Brother  Luckenbach, 
being  the  younger  and  without  family  cares,  made  two  or  three 
times  a  year.  He  would  as  a  rule  travel  alone  and  on  horseback. 
The  Lord  was  his  protection;  in  consequence,  he  was  never 
molested.  In  his  autobiography  he  wrote  concerning  these 
journeys:  "During  the  inclement  season  I  generally  carried  a 
small  tent  with  me,  which  I  would  pitch  in  front  of  a  fallen  tree, 
and  then  keep  up  a  large  fire  during  the  night,  while  reposing 
my  weary  limbs  on  a  blanket  spread  out  on  the  ground,  my 
saddle  serving  me  as  a  pillow.  My  greatest  concern  was  my 
horse,  whom  I  had  to  allow  sufficient  liberty  to  enable  him  to 
seek  his  food  in  the  vicinity,  because  I  was  continually  in  danger 
of  losing  him,  or  myself,  in  the  woods. 

"The  object  of  my  journey  being  known,  namely,  that  I  ex- 
pected to  return  with  a  supply  of  funds,  well-meaning  people 
would  sometimes  advise  me  not  to  travel  unarmed  and  alone 
through  the  dense  forest,  for  fear  of  being  maltreated  or  robbed 
by  wicked  borderers  living  among  the  white  people.  But  I  in- 
variably replied  that  since  the  Lord  had  thus  far  held  his  pro- 
tecting hand  over  me,  I  felt  confident  that  He  would  continue  to 
do  so ;  and,  if  He  should  withdraw  it,  I  did  not  believe  that  any 
fire-arms  would  be  likely  to  save  me."  For  months  at  a  time  the 
missionaries  were  shut  off  from  all  save  the  Indians  about  them. 


289 


Their  letters  they  would  get  through  the  traders  or  Indian 
couriers  or  when  Brother  Luckenbach  or  some  of  the  Indian 
brethren  went  to  Cincinnati.  Fortunately,  the  three  white  mis- 
sionaries were  the  most  congenial  friends,  and,  in  their  mutual 
regard  for  one  another,  they  found  a  constant  source  of  en- 
couragement amid  their  many  trials. 


290 


CHAPTER  V 
Difficulties  in  the  Way  of  Success 

The  endeavor  to  evangelize  the  White  River  Indians  was  at- 
tended with  such  insuperable  difficulties  that  even  the  stoutest 
heart  might  well  have  been  filled  with  discouragement.  At  that 
time  the  mission  could  not  succeed ;  from  the  very  beginning  the 
work  was  doomed  to  failure.  This  was  in  no  way  the  fault  of 
the  missionaries.  Had  the  success  of  the  enterprise  depended 
upon  them,  their  loyal  witness  for  Christ,  their  unselfish  de- 
votion and  indefatigable  labor  would  have  assured  it,  and  every 
Indian  would  have  been  saved.  But  a  great  many  untoward 
circumstances  conspired  against  the  cause  of  the  Lord  and  con- 
tributed to  the  defeat  of  the  consecrated  missionaries. 

At  that  time,  the  attitude  of  the  Indian  toward  the  white  man 
in  general  was  one  of  suspicion  and  distrust.  And  that  not  with- 
out reason.  The  Indian  may  have  been  wily  and  treacherous 
and  guilty  of  worse  traits  and  offenses,  but  it  cannot  be  denied 
that  he  had  been  shamefully  treated,  and,  perhaps,  largely  made 
what  he  was  by  the  avaricious  whites.  He  was  driven  westward 
at  the  point  of  the  sword.  Hardly  had  he  settled  in  one  place, 
when  he  had  to  flee  to  another.  His  hunting-grounds  constantly 
became  more  restricted ;  it  took  no  prophetic  vision  to  see  thac 
very  soon  these  would  be  lost  to  him  altogether. 

Fourteen  years  before  the  little  congregation  of  Moravian 
Indians  began  its  precarious  existence  on  the  White  River, 
Major-General  Arthur  St.  Clair  was  appointed  Governor  of  the 
newly-organized  Northwestern  Territory.  His  instructions  were 
to  effect  the  extinguishment  of  all  Indian  titles  to  the  land.  To 
Major  Hamtrank,  the  commandant  stationed  at  Vincennes,  was 
entrusted  the  task  of  ascertaining  the  temper  of  the  Indians.  He 
found  that  most  of  the  Chiefs  were  dissatisfied  with  the  policy  of 
the  Americans  and  greatly  prejudiced  against  them  through 
English  misrepresentations.  When  St.  Clair  received  this  re- 
port, he  concluded  that  there  was  no  prospect  of  effecting  a 
general  peace  with  the  Indians.    He  decided  to  subdue  them  by 


29I 


force.  To  this  end,  General  Harmer,  with  1450  men  under  his 
command,  went  out  to  meet  the  hostile  savages.  His  expedition 
proved  a  failure.  Although  the  Indians  were  severely  punished, 
they  declined  to  sue  for  peace.  Their  hostilities  continued.  Next 
Brigadier-General  Scott  conducted  800  mounted  men  against 
the  Indians,  but  apart  from  destroying  a  number  of  villages  and 
killing  thirty-two  warriors,  not  much  was  accomplished. 

Congress  now  decided  to  make  a  determined  effort  to  crush 
the  Indians.  Provision  was  made  for  raising  and  equipping  a 
regiment  for  the  protection  of  the  frontiers  and  overcoming  the 
stubborn  resistance  of  the  enemy.  St.  Clair  took  command  of 
3000  troops  which  he  was  to  employ  against  the  savages  in  the 
territory  over  which  his  administration  extended.  Before  he 
began  his  campaign,  he  sent  Brigadier-General  Wilkinson,  with 
500  men,  to  subdue  the  redskins  who  lived  on  the  Wabash.  This 
resulted  in  considerable  damage  to  the  Indians,  but  the  white 
man  gained  no  advantage.  The  savages  became  more  incensed 
against  the  Americans.  They  realized  more  than  ever  before 
that  the  United  States  aimed  to  drive  them  out  entirely.  Im- 
pelled by  a  mingled  feeling  of  fear  and  revenge,  it  is  not  sur- 
prising that  their  hostilities  increased  and  that  their  resistance 
became  all  the  stronger.  In  this  they  were  actively  supported 
by  the  British.  Contrary  to  the  treaty  of  peace  made  in  1783, 
the  English  were  still  supporting  garrisons  at  Detroit,  Niagara 
and  Michilimackinaic,  an(d)  furnishing  the  Indian  tribes  with  cloth- 
ing, provisions  and  ammunition.  Not  until  the  treaty  of  1796 
did  the  British  withdraw  from  the  country,  after  which  these 
annoyances  ceased. 

On  November  3,  1791,  St.  Clair,  with  a  force  of  about  2000 
men,  encamped  at  the  headwaters  of  the  Wabash.  A  few  miles 
distant  about  1200  Indian  warriors  lay  in  readiness  to  make  an 
attack  as  soon  as  a  favorable  opportunity  should  afford  itself. 
The  Indians  were  under  the  command  of  Little  Turtle,  Blue 
Jacket  and  Pachgantschihilas.  The  following  morning,  a  short 
time  before  the  sun  gilded  the  eastern  sky,  hostilities  began.  It 
was  a  hard-fought  battle  and  resulted  in  a  crushing  defeat  to  the 
Americans.  St.  Clair  lost  39  officers  and  539  men;  22  of  his 
officers  and  132  of  his  other  men  were  wounded.  Dillon,  in  his 
"History  of  Indiana,"  refers  to  this  defeat  in  these  words: 


292 


"With  the  army  of  St.  Clair,  following  the  fortunes  of  their 
husbands,  there  were  more  than  one  hundred  women.  Very  few 
escaped  the  carnage  of  the  fourth  of  November,  and  after  the 
flight  of  the  remnant  of  the  army,  the  Indians  began  to  avenge 
their  real  and  imaginary  wrongs  by  perpetrating  the  most 
horrible  acts  of  cruelty  and  brutality  upon  the  bodies  of  the 
living  and  dead  Americans  who  fell  into  their  hands.  Believing 
that  the  whites  for  many  years  made  war  merely  to  acquire  land, 
the  Indians  crammed  clay  and  sand  into  the  eyes  and  down  the 
throats  of  the  dying  and  the  dead." 

St.  Clair  resigned  his  command  and  Anthony  Wayne,  of 
Revolutionary  fame,  succeeded  him.  In  August,  1794,  the 
Americans,  under  their  new  commander,  gained  a  decisive 
victory  over  the  Indians  at  the  foot  of  the  rapids  of  the  Maumee. 
A  year  later,  Wayne  succeeded  in  concluding  a  treaty  of  peace 
with  all  the  hostile  tribes  who  inhabited  the  territory  of  the 
United  States  lying  northwest  of  the  Ohio  River.  The  Indians 
had  now  been  forced  to  surrender  all  their  lands  to  the  whites, 
with  the  exception  of  those  within  the  present  limits  of  Indiana. 

At  last  the  redskins  were  subdued,  but  deep  down  in  their 
hearts  burned  the  raging  desire  that  the  day  of  vengeance  might 
dawn  soon.  Most  of  them  at  heart  hated  the  avaricious  whites 
with  a  deadly  hatred.  Needless  to  say,  it  made  little  or  no  dif- 
ference to  the  Indians  whether  the  pale-face  happened  to  be  a 
colonist  or  a  missionary.  The  inrush  of  settlers  filled  them  with 
dark  forebodings.  The  sound  of  the  pioneer's  axe  fell  ominously 
upon  the  ears  of  the  savages.  Their  leading  spirits  had  long 
dreamed  dreams,  but  hitherto  they  had  been  unsuccessful  in 
their  efforts  to  drive  out  the  hated  whites.  They  were  now  con- 
vinced that  nothing  but  the  great  confederacy  of  all  the  tribes, 
dreamed  of  by  Teedyuscung*  more  than  half  a  century  before 


*Teedyuscung  was  the  son  of  the  noted  Delaware  Chief  called  old 
Captain  Harris.  When  the  Moravian  pioneers  came  to  Nazareth,  in  1740, 
this  Indian  and  his  people  were  living  nearby  in  a  village  called  Welaga- 
nieka.  He  hated  the  English  and  his  proud  spirit  smarted  under  the 
indignities  put  upon  his  tribe.  After  much  hesitation  on  the  part  of  the 
Moravian  Brethren,  Teedyuscung  was  baptized  by  Bishop  Cammerhoff, 
Marcli  iq,  1750,  at  Gnadenhuetten  on  the  Mahoning.  In  his  "History  of 
Bethlehem,"  Bishop  Levering  makes  the  following  reference  to  this  bap- 


293 


their  time,  could  accomplish  their  purpose.  Messengers  were 
sent  out  in  all  directions  and  tribes  invited  to  join  the  movement. 
All  the  Indians  were  to  gather  on  the  White  River  before  the 
great  blow  should  be  struck. 

In  January  of  the  same  year  that  the  missionaries  began  their 
labors,  William  Henry  Harrison  took  his  seat  at  Vincennes  as 
Governor  of  Indiana  Territory.*  Congress  had  instructed  him 
to  do  all  in  his  power  to  promote  peace  and  harmony  among  the 
different  tribes  of  northwestern  Indians,  to  induce  them,  if  pos- 
sible, to  abandon  their  mode  of  living  and  to  engage  in  the  prac- 
tice of  agriculture  and  other  pursuits  of  civilized  life.  He  was 
empowered  to  negotiate  treaties  between  the  United  States  and 
the  Indian  tribes,  and  to  extinguish  by  such  treaties  the  Indian 
title  to  lands  within  the  boundaries  of  the  territory.    He  found 


tism:  "His  position  among  the  Indians,  his  commanding  personality,  his 
tribal  and  family  pretentions,  and  his  previous  character  as  a  reckless  man 
who  gloried  in  his  contempt  of  all  restraints  and  of  the  opinion  of  others 
in  reference  to  his  conduct,  served  to  render  the  occasion  a  peculiarly  im- 
pressive one  for  the  Indian  congregation."  He  received  the  name  Gideon. 
Teedyuscung  endeavored  to  restore  the  prestige  of  the  Delawares  and  to 
unite  the  Indians  against  the  whites.  He  sought  to  form  an  alliance  and 
to  attract  unto  himself  both  the  heathen  and  Christian  Indians,  When  he 
failed  in  his  attempt  to  draw  the  Moravian  Indians  away  from  the  mission, 
he  tried  to  get  the  Government  to  force  them  to  his  side.  He  represented 
these  Indians  as  being  held  prisoners  against  their  wishes  by  the  Mora- 
vians, and  intimated  that  the  Government  would  do  a  good  service  by 
aiding  him  in  liberating  his  people.  He  was  the  universally  feared  leader 
in  many  murderous  raids  against  the  whites  and  the  Moravians  suffered 
much  at  his  hands.  The  winter  of  1757-58  he  spent  in  a  little  cabin  in  what 
is  now  South  Bethlehem.  Here  he  was  visited  by  many  Indians  from  all 
over  the  country,  but  either  the  time  was  not  ripe  for  it  or  he  was  not 
great  enough  to  carry  out  his  cherished  scheme  of  forming  an  alliance.  At 
all  events  nothing  ever  came  of  it.  In  the  spring  of  1758,  he  and  his 
Indians  removed  to  Wyoming,  where  the  wily  schemer,  whom  no  man 
could  tame  or  subdue,  came  to  a  horrible  death.  Lying  in  a  drunken  stupor 
on  his  cabin-floor,  fire  broke  out  and  he  was  burned  to  death.  Teedyuscung 
cannot  be  compared  with  the  great  Tecumseh.  His  motives  were  alto- 
gether selfish  even  in  his  pretended  endeavor  to  restore  Delaware  prestige. 

*Indiana  Territory  comprised  that  portion  of  Northwest  Territory  which 
lay  west  and  north  of  the  Ohio  River.  It  was  organized  in  1800.  Vin- 
cennes was  the  capital  until  1813. 


294 


the  Indians  suspicious  and  out  of  temper,  so  that  the  task  laid 
upon  him  was  no  easy  one. 

But  the  Governor  was  better  prepared  for  his  duties  than  were 
the  missionaries  for  their  difficult  work.  Not  only  was  he  a  man 
of  great  executive  ability,  sound  judgment  and  kindliness  of 
spirit,  but  his  training  and  his  past  experience  were  such  as  to 
fit  him  for  the  position  which  he  filled  with  so  much  credit  to 
himself  and  benefit  to  the  nation.  The  Indian  was  no  stranger 
to  him,  neither  was  he  a  stranger  in  the  land  to  which  he  had 
come.  As  an  aide-de-camp  on  the  staff  of  General  Wayne,  he 
had  taken  part  in  the  decisive  conflict  against  the  Indians  on  the 
Maumee.  He  had  also  been  active  in  other  engagements  against 
them.  Before  his  election  to  Congress  he  was  the  Secretary  of 
the  Northwestern  Territory.  He  was  therefore  thoroughly  ac- 
quainted with  the  Indian  country.  The  rights  and  wrongs  of  the 
natives  were  known  to  him,  and  above  all  he  understood  Indian 
nature.  At  heart,  he  was  the  friend  of  the  red  man.  It  is  there- 
fore not  surprising  that  he  achieved  such  conspicuous  success 
in  his  many  difficult  undertakings. 

To  say  that  the  missionaries  were  not  as  well  fitted  for  their 
trying  work  among  the  Indians,  is  to  reflect  no  discredit  on 
them.  Neither  does  it  detract  the  least  from  the  service  which 
they  did  render.  At  the  same  time,  their  lack  of  qualification 
and  preparation  proved  a  hindrance  to  the  success  of  the  mission. 
Brother  Luckenbach  was  but  twenty-three  years  old,  and'  by  his 
own  confession,  more  or  less  of  unsettled  conviction.  Though 
his  whole  after-life  mark  him  as  a  man  of  the  most  self-sacri- 
ficing devotion  to  the  Lord,  his  previous  life  and  his  experience 
as  teacher  at  Nazareth  Hall  contributed  little  or  nothing  toward 
preparing  him  for  the  exceedingly  difficult  work  among  the  White 
River  Indians.  Brother  Kluge  was  no  better  fitted  for  the  task. 
Under  the  guidance  of  an  experienced  head,  he  might  have  ac- 
complished a  great  deal,  but  left  to  himself  he  showed  that  he 
lacked  the  gift  of  leadership.  No  one  could  question  his  sin- 
cerity of  purpose  for  a  moment,  but  he  was  not  the  kind  of  man 
who  would  impress  the  Indians.  The  utter  loneliness  of  the 
situation,  the  extreme  difficulty  of  the  work,  and  the  drunken- 
ness of  the  Indians  make  one  shiver,  but  many  a  man  would  have 
made  the  best  of  things.   This  Brother  Kluge  could  not  do  very 


295 


well.  He  had  not  been  on  the  field  long  before  he  decided  that 
nothing  could  be  accomplished,  or,  in  justice  to  him,  he  may 
have  realized  that  he  was  not  the  man  for  the  place.  At  least, 
he  begged  the  Helpers'  Conference  to  be  returned  to  civilized 
life.  Unused  to  the  hard  toil  of  the  pioneer,  he  complained 
about  it  to  his  superiors  at  Bethlehem  and  to  the  Christian 
Indians  as  well,  trying  to  impress  the  latter  on  every  conceivable 
occasion  that  they  should  do  the  work  for  him.  When  the 
Indians  fell  into  sin,  he  talked  to  them  in  words  that  were  per- 
fectly true,  but  they  were  unintelligible  to  the  poor  sinner,  who 
needed  a  loving  arm  around  him  to  inspire  him  with  confidence 
and  strength  for  the  future. 

That  the  White  River  Indians  shared  in  the  general  feeling  of 
distrust  and  hatred  of  the  whites  was  evident  to  the  missionaries 
from  the  first.  The  brutal  Gnadenhuetten  massacre  was  still 
fresh  in  their  minds.  The  strong  suspicion  prevailed  that  Kluge 
and  Luckenbach  had  come  to  make  them  "tame,"  as  they  be- 
lieved had  been  done  on  the  Muskingum,  and  that,  after  this  had 
been  accomplished,  they  would  give  the  signal  to  the  whites, 
who  would  be  only  too  glad  to  come  and  kill  them.  Numerous 
instances  might  be  given  to  show  how  widespread  this  erroneous 
belief  was.  In  January  of  the  mission's  second  year,  a  young 
Delaware  who  had  been  baptized  by  the  Brethren  in  Ohio  but 
who  had  lapsed  into  heathenism  again,  came  to  the  station. 
Asked  whether  there  was  any  desire  on  the  part  of  the  Indians, 
as  far  as  he  knew,  to  hear  the  Word  of  God,  he  answered  that 
there  was  none.  He  then  told  of  an  old  baptized  woman  living 
among  the  heathen,  who  constantly  admonished  them  not  to  be 
deceived,  because  all  that  the  missionaries  wanted  was  to  tame 
them  preparatory  to  another  massacre. 

After  more  than  two  months,  the  young  man  went  away, 
giving  the  following  reason  for  doing  so :  "I  cannot  forget  how 
many  of  my  friends  were  massacred  in  Gnadenhuetten.  I  be- 
lieve, as  do  all  the  Indians,  that  the  missionaries  were  to  blame, 
for  they  called  the  brutal  whites  when  the  time  had  come.  It 
will  be  the  same  way  here.  After  the  missionaries  have  gathered 
a  great  many  Indians  together,  the  whites  will  be  called  to 
destroy  them.  I  want  to  leave  here,  therefore,  before  I  become 
tame."   In  this  connection  Brother  Kluge  wrote :   "This  foolish 


296 


talk  we  have  to  hear  constantly.  It  seems  as  if  Satan  tried  in 
this  way  to  keep  the  poor  heathen  in  his  power." 

That  the  Indians  really  entertained  such  fears  cannot  be 
doubted.  They  fully  expected  a  repetition  of  bloodshed.  The 
slightest  rumor  that  the  time  for  it  had  come  would  arouse  the 
most  intense  excitement  among  them.  Such  was  the  case,  the 
third  of  August,  1803,  when  a  report  was  circulated  that  the 
Chiefs  had  received  a  declaration  of  war.  Feeling  ran  high  in 
all  the  Indian  towns.  The  whole  matter  proved  to  be  a  farce, 
but  while  it  was  going  on,  it  was  serious  enough.  A  great  many 
Indians  fled  to  the  woods,  while  others  prepared  for  war  to  the 
knife.  The  Christian  Indians  were  likewise  possessed  with  fear 
and  earnestly  inquired  of  the  missionaries  whether  they,  too, 
should  flee.  They  were  afraid  that  they  would  fare  like  their 
friends  on  the  Muskingum.  They  were  advised  to  pack  their 
belongings  and  to  keep  themselves  in  readiness,  so  that  they 
might  make  their  escape  at  a  moment's  notice,  should  the  oc- 
casion for  it  actually  arise.  Meanwhile  the  missionaries  were 
anything  but  cheered  as  they  heard  the  savages  practise  their 
blood-curdling  war-songs. 

While  the  excitement  was  at  its  height,  the  heathen  daughter 
of  a  recently  baptized  invalid  woman  named  Elizabeth,  came  at 
full  speed  to  the  mission  with  a  horse,  for  the  purpose  of  taking 
her  sick  mother  to  a  place  of  safety.  She  laid  Elizabeth  full 
length  on  the  back  of  the  horse,  bound  her  limbs  to  its  neck  and 
the  arms  to  the  hind  legs,  and  then  fastened  a  stout  strap  around 
the  middle.  This  done,  she  hurried  off  with  her  precious  burden. 
But  she  had  not  proceeded  more  than  a  quarter  of  a  mile  before 
the  unfortunate  mother  had  fallen  from  the  horse,  not  once  but  a 
number  of  times.  The  good  intention  of  the  attempted  rescue 
had  to  be  abandoned,  the  invalid  pleading  that  she  would  rather 
die  than  be  thus  tortured.  The  thongs  had  torn  her  skin  badly 
and  her  body  was  severely  bruised  by  the  adventure.  Several 
days  later,  some  Indians  who  returned  from  the  chase,  denied 
the  rumor  of  war  and  the  excitement  gradually  died  away.  At 
another  time,  a  report  was  circulated  that  the  white  people  would 
come  in  two  years  to  destroy  all  the  Indians  who  could  not 
escape,  and  then  take  possession  of  their  land. 

The  longer  the  missionaries  stayed,  the  more  evident  it  be- 


297 


came  to  them  that  they  had  not  been  wanted  in  the  first  place. 
They  were  not  allowed  to  forget  that  the  Christian  Indians,  and 
not  they,  were  the  ones  who  had  been  called.  Even  the  Indian 
brethren,  while  in  temporary  disgrace  on  account  of  some  gross 
inconsistency,  reminded  them  of  this.  Not  very  long  after  their 
arrival,  a  report  was  circulated  by  the  young  Indians,  who  were 
opposed  to  the  gospel,  that  the  Chiefs  had  advised  their  people 
not  to  listen  to  the  missionaries  nor  to  have  anything  to  do  with 
them,  because  they  had  not  been  invited  to  come;  furthermore, 
that  the  Governor  in  Philadelphia*  had  assured  them  that  the 
Word  of  God  was  for  the  whites,  and  not  for  Indians,  therefore 
they  should  drive  the  Christian  teachers  away.  Tired  of  these 
persistent  rumors,  the  missionaries  sent  word  to  the  Chiefs,  de- 
manding an  explanation.  In  answer  to  this,  they  were  told  not 
to  give  ear  to  such  lying  reports ;  of  course,  the  Chiefs  wanted 
them,  even  as  they  had  assured  them  when  they  came.  But  their 
assurances  were  not  to  be  trusted.  For  the  time  being  the  mis- 
sionaries were  silenced,  but  they  were  far  from  convinced  that 
the  Indians  meant  what  they  said. 

The  question  arises,  why  did  the  Delawares  call  the  Christian 
Indians  and  their  teachers,  if  they  did  not  want  them?  The 
answer  is  not  difficult  to  find.  Brother  Kluge  writes :  "The 
reason  why  the  Indian  Chiefs  invited  us  to  come  to  them  is  per- 
fectly plain  to  us.  Their  desire  is  to  attract  to  themselves  as 
many  Indians  as  they  can,  in  order  to  make  a  strong  outward 
appearance.  For  the  Word  of  God,  they  care  nothing  at  all. 
Because  they  know  that  the  Christian  Indians  do  not  move  any- 
where without  their  teachers,  they  make  all  sorts  of  flattering 
promises,  but  they  have  no  idea  of  keeping  them."  This  was  un- 
doubtedly true.  But,  at  the  bottom  of  it  all,  there  was  a  great 
deal  more  than  the  mere  desire  for  vain  show.  It  is  quite  certain 
that  the  Delaware  Chiefs  shared  in  the  desire  to  unite  all  the 
scattered  Indian  tribes  in  a  strong  alliance  against  the  whites. 

It  would  not  be  reasonable  to  suppose  that  the  talented 


*By  act  of  Congress  the  national  capital  was  established  at  Philadelphia 
from  1790-1800.    In  1800  it  was  permanently  located  at  the  city  of  Wash- 
ington. 
13 


298 


Tecumseh,*  with  his  overwhelming  ambition  to  form  a  great 
Indian  confederacy,  could  dwell  among  the  Delawares  as  long 
as  he  did,  without  firing  them  with  the  same  enthusiasm  which 
burned  in  his  own  heart.  To  accomplish  this  must  have  been  a 
comparatively  easy  matter.  At  the  time,  the  Delawares  were 
greatly  dissatisfied  and  frequently  complained  to  Governor 
Harrison  concerning  the  encroachments  of  the  white  people 
upon  the  lands  which  rightfully  belonged  to  the  Indians,  and 
concerning  the  invasion  of  their  hunting-grounds  and  the  un- 


*In  1798,  the  Delaware  Indians  who  lived  on  the  White  River  invited 
Tecumseh  and  his  followers  to  move  to  them.  The  invitation  was  accepted 
and  for  a  number  of  years  he  had  his  headquarters  in  one  of  the  Delaware 
towns,  following  the  life  of  a  hunter,  but,  at  the  same  time,  seeking  to 
extend  his  influence  among  the  Indians.  He  made  no  secret  of  his  ambition 
to  form  an  Indian  confederacy  or  league  against  the  whites,  with  the  object 
of  driving  them  out  of  the  country  which  lay  northwest  of  the  Ohio  River 
and  that  to  the  south  of  it  below  the  mouth  of  the  Cumberland.  In  the 
Colonial  History  of  Vincennes,  Judge  Law  says :  "The  principle  with 
which  Tecumseh  started  out  was  this :  that  the  Great  Spirit  had  created 
the  distinction  between  the  paleface  and  the  aborigines  of  the  country, 
with  a  view  of  keeping  them  separate  as  two  distinct  races.  To  the  Indians 
He  had  given  the  great  West.  Here  He  had  established  their  hunting- 
grounds   The  Indians  never  were,  and  never  would  be  fitted  for  agri- 
culture. They  were  warriors  and  hunters.  The  consequences  must  be  that 
there  could  be  no  fraternization,  no  affiliation  with  the  white  man.  He 
further  maintained,  that  when  the  white  man  came  he  was  an  interloper, 
a  trespasser  on  their  rights,  an  intruder  on  their  soil,  and  must  be  ex- 
pelled....; that  it  was  a  death-struggle  between  the  white  man  and  the 
ted,  and  that  now  while  the  whites  were  sparse  in  population,  weak  in 
numbers,  and  wanting  in  strength,  was  the  time  to  strike  the  blow,  and,  if 
possible,  to  exterminate  the  race   Another  principle  which  he  advo- 
cated was,  that  the  Great  Spirit  had  given  the  Indians  all  their  lands  in 
common,  to  be  held  by  them  as  such,  and  not  by  the  various  tribes  who  had 
settled  on  portions  of  it,  claiming  it  as  their  own;  that  they  were  squatters, 
having  no  preemption  rights,  but  holding  even  that  on  which  they  lived  as 
mere  'tenants'  in  common  with  all  the  other  tribes;  that  this  mere  pos- 
session gave  them  no  title  to  convey  the  land  without  the  consent  of  all; 
that  no  single  tribe  had  the  right  to  sell;  that  the  power  to  sell  was  not 
vested  in  their  Chief,  but  must  be  the  act  of  the  warriors,  in  council  as- 
sembled, of  all  the  tribes,  as  the  land  belonged  to  all,  and  no  portion  of  it 
to  any  single  tribe.  Hence  in  all  councils  which  he  held  with  the  whites, 
he  uniformly  refused,  as  did  his  tribe,  until  after  his  death,  to  acknowledge 
the  validity  of  any  treaty  made  between  the  Indians  and  the  Government, 


299 


justifiable  killing  of  their  people.  Not  to  them,  but  to  his  su- 
periors, the  Governor  had  to  confess  that  the  complaints  of  the 
Indians  were  far  from  groundless. 

It  is  quite  reasonable  to  suppose  that  the  idea  of  forming  a 
confederacy  was  the  underlying  motive  which  gave  rise  to  the 
invitation  of  the  Delawares  to  the  Goshen  Indians.  Similar 
invitations  were  sent  out  in  all  directions.  Under  date  of  De- 
cember 18,  1801,  the  following  interesting  item  is  recorded  in  the 
mission  diary :  "We  heard  that  one  Indian  troop  after  the 
other,  from  far  distant  places,  had  arrived  in  answer  to  an  invi- 
tation of  the  Chiefs,  who  had  sent  out  messengers,  inviting 
Indians  everywhere  to  gather  at  the  White  River,  so  that  all 
might  live  on  Indian  lands  and  far  away  from  the  white  people/' 
That  other  Christian  Indians  beside  those  from  Goshen,  were 
invited  to  come  to  the  White  River,  is  seen  from  an  interesting 
letter*  written  by  the  Reverend  John  Sergeant,  a  missionary  and 
teacher  among  the  Stockbridge  Indians  for  twenty-five  years. 
"In  1802,"  he  writes,  "a  council  was  held  at  Wappecommehkoke, 
on  the  banks  of  the  White  River  by  Delawares  and  the  delegates 
of  the  Moheakunnuk  (Stockbridge)  nation.  The  former  then 
accepted  all  the  proposals  made  by  the  latter,  among  which  was 
civilization,  of  which,  said  the  Chief,  'we  take  hold  with  both 
hands.'  In  the  meantime  he  declared  his  dependence  on  his 
grandchildren ;  that  is,  that  we  should  either  teach  them  our- 
selves, or  lead  a  white  man  by  the  hand,  whom  we  know  to  be 
a  good,  honest  man,  to  instruct  them ;  that  they  were  desirous 
that  it  should  take  place  before  they  die.  The  speaker  was  named 
Tatepahosect,  a  principal  sachem  of  the  Delaware  nation,  and 
his  head  warrior,  named  Pokenchilah."  Nothing  ever  came  of 
the  matter  and  the  projected  mission  was  never  established. 

utterly  denying  the  power  of  one  or  more  tribes  of  Indians  to  convey  the 
land  which  they  occupied  without  the  consent  of  all."  Tecumseh  belonged 
to  the  Shawnee  tribe.  He  was  born,  in  1775,  near  the  present  site  of 
Springfield,  Ohio.  His  father  was  a  Shawnee  warrior,  and  his  mother  a 
Creek  or  Cherokee  squaw  captured  and  adopted  by  the  Shawnees.  He  was 
about  thirty-five  years  old  when  he  formed  his  plan  for  a  great  con- 
federacy. He  was  killed  in  the  battle  on  the  Thames,  in  1813.  According 
to  a  Canadian  historian,  it  is  quite  conceivable  that  the  Americans  would 
have  conquered  Canada,  if  it  had  not  been  for  this  brilliant  warrior. 
*From  Morse's  "Report  on  Indian  Affairs,"  Appendix,  p.  109-110. 


300 


If  one  recalls  the  purpose  for  which  the  Chiefs  had  invited  the 
Goshen  Indians  to  come  to  Indiana,  it  is  not  difficult  to  imagine 
the  feeling  of  disgust  that  must  have  filled  the  heart  of  the  sturdj 
warrior  Pachgantschihilas,  when  he  looked  upon  the  little  band 
of  Christians  for  the  first  time.  He  had  desired  the  presence  of 
all  the  Goshen  Indians,  and  especially  the  White  Eyes  and  the 
Kilbucks,  and  instead,  he  and  his  people  were  called  upon  to 
welcome  two  old  men,  who  were  no  longer  fit  for  the  chase  and 
much  less  for  the  war-path,  a  number  of  women  and  children, 
and  but  one  man  who  might  be  pressed  into  service.  To  counter- 
act this  keen  disappointment  of  the  Chiefs  and  their  people 
would  have  been  a  sufficient  task  for  the  earnest,  but  inexperi- 
enced missionaries. 

A  great  hindrance  to  the  work  of  the  mission  was  the  fact  that 
the  Indians  were  perfectly  satisfied  with  their  religion.  They 
persisted  in  the  belief  that  God  never  intended  the  Indians  to 
adopt  the  white  man's  religion  or  He  would  have  revealed  it  to 
them  in  the  first  place.  An  Indian  woman  to  whom  Brother 
Luckenbach  endeavored  to  make  plain  the  way  of  salvation,  ex- 
pressed the  general  belief  of  her  people,  when  she  said :  "What 
you  say  about  God  is  intended  only  for  the  whites.  I  know  well 
that  the  Great  Spirit  created  three  different  persons ;  first  of  all, 
the  negro,  then  the  Indian,  and  last  of  all  the  white  man.  To 
each  one  He  gave  a  specific  mode  of  living,  to  each  He  revealed 
the  way  in  which  He  should  worship  Him.  Therefore,  the  Indian 
must  remain  true  to  his  customs  and  his  religion." 

In  a  similar  strain  spoke  Pachgantschihilas  in  answer  to  the 
missionaries,  who  complained  to  him  that  the  Indians  were  so 
indifferent  to  the  Word  of  God.  Said  he,  "What  you  say  is  true 
enough,  but  we  cannot  give  up  our  habits,  our  sacrifices  and  our 
teachers.  Our  fathers,  too,  received  these  from  the  Great  Spirit 
and  they  left  them  to  us,  their  children,  as  a  sacred  heritage. 
Your  doctrine  is  for  the  white  man  alone.  You  see  yourselves 
that  we  have  different  skins.  Had  God  desired  that  we  should 
have  the  same  religion,  He  would  have  revealed  it  to  us  in  the 
first  place.  But  He  did  not  do  this,  because  He  wants  us  to  live 
as  we  are  living  now,  and  to  believe  nothing  else.  Besides,  we 
have  not  forgotten  the  Gnadenhuetten  massacre,  when  so  many 
Christian  Indians  lost  their  lives.    The  white  teachers,  your 


30i 


brethren,  taught  the  same  things  which  you  are  teaching  now, 
and  sought  to  attract  the  Indians  unto  themselves.  After  they 
had  brought  a  large  number  together,  they  called  the  whites  and 
had  them  ruthlessly  destroyed.  I  know  full  well  that  the  teachers 
(missionaries)  were  to  blame,  therefore,  I  do  not  want  the  In- 
dians to  be  tamed  again,  for  fear  that  they  will  fare  likewise." 

When  the  missionaries  remonstrated  and  tried  to  show  him 
that  he  was  laboring  under  a  grave  delusion ;  that  God  in  love 
had  given  the  world  a  Saviour,  who  laid  down  His  precious  life 
in  order  that  all  who  believed  on  Him  might  be  saved  from  sin 
and  Satan;  and  that  his  charge  against  the  missionaries  was 
most  unjust,  Pachgantschihilas  answered :  "I  do  not  want  to 
keep  any  Indians  away  from  you,  but  neither  will  I  urge  them 
to  come  and  hear  you."  To  this,  the  other  Chiefs  gave  their 
hearty  assent.  This  was  about  the  middle  of  the  year  1803. 
Even  at  that  time  very  few,  if  any  heathen  attended  services  at 
the  mission.  Rumor  had  it  that  the  Chiefs  had  commanded  their 
people  to  stay  away.  Scoffing  Indians  made  fun  of  the  Chris- 
tians, saying  that  they  must  be  very  ignorant,  because  it  was 
necessary  for  them  to  hear  daily  what  the  white  people  taught 
concerning  God.  Their  forefathers  had  told  them  what  to  do 
and  how  to  live,  and  they  still  remembered  it,  though  they  had 
heard  it  but  once. 

Heckewelder,  in  his  "Indian  Nations,"  tells  us  that  the  Dela- 
wares  or  Lenni  Lenape,  which  means  an  original  people,  or  race 
of  men  that  has  existed  unchanged  from  the  beginning  of  time, 
would  not  admit  that  the  whites  were  superior  beings.  They  re- 
garded them  as  a  mixed  race,  therefore,  a  troublesome  one. 
Wherever  they  may  be,  the  Great  Spirit,  knowing  the  wicked- 
ness of  their  dispositions,  found  it  necessary  to  give  them  a  great 
book  (the  Bible)  and  taught  them  how  to  read  it,  that  they  might 
know  and  observe  what  He  wished  them  to  do  and  to  abstain 
from.  But  they,  the  Indians,  have  no  need  of  any  such  book  to 
let  them  know  the  will  of  their  Maker ;  they  find  it  engraved  on 
their  hearts ;  they  have  sufficient  discernment  given  them  to  dis- 
tinguish good  from  evil ;  and  by  following  the  inner  voice,  they 
are  sure  not  to  err.  It  is  true,  they  confess,  that  when  they  first 
saw  the  whites,  they  took  them  for  superior  beings.  They 
thought  they  might  have  been  sent  to  them  from  the  abode  of 


302 


the  Great  Spirit  for  some  great  and  important  purpose.  They, 
therefore,  welcomed  them,  hoping  to  be  made  happier  by  their 
company.  It  was  not  long,  however,  before  they  discovered 
their  mistake,  having  found  them  an  ungrateful,  insatiable 
people,  who,  though  the  Indians  had  given  them  as  much  land  as 
was  necessary  to  raise  provisions  for  themselves  and  their 
families,  and  pasture  for  their  cattle,  wanted  still  more,  and 
would  not  rest  content  with  less  than  the  whole  country.  And 
yet  these  white  men,  say  those  injured  people,  would  always  be 
telling  of  the  great  book  which  God  had  given  to  them.  They 
would  persuade  us  that  every  man  was  good  who  believed  in 
what  the  book  said  and  every  man  was  bad  who  did  not  believe 
in  it.  They  told  us  a  great  many  things,  which  they  said  were 
written  in  the  good  book  and  wanted  us  to  believe  it  all.  We 
would  have  done  so  probably,  if  we  had  seen  them  practise  what 
they  pretended  to  believe,  and  act  according  to  the  good  words 
which  they  told  us.  But  no,  while  they  held  their  big  book  in 
one  hand,  in  the  other  they  had  murderous  weapons,  guns,  and 
swords,  wherewith  to  kill  us  poor  Indians.  Ah,  and  they  did  so, 
too.  They  killed  those  who  believed  on  their  book,  as  well  as 
those  who  did  not ;  they  made  no  distinction"  (pp.  187,  188). 

"Their  pretended  worship,"  wrote  Brother  Luckenbach  in  his 
Autobiography,  "is  based  exclusively  on  sensual  enjoyments  and 
prerogatives,  and  has  reference  to  long  life,  wealth,  renown, 
honor  and  good  luck,  and  frequently  to  a  longing  desire  to  pos- 
sess supernatural  powers,  and  to  be  put  into  fellowship  with 
imaginary  tutelary  gods,  whom  they  expect  to  grant  them  repu- 
tation and  influence.  Those  who  are  ambitious  for  these  things, 
generally  succeed  in  gaining  certain  advantages  at  the  expense 
of  others ;  but,  at  the  same  time,  they  run  the  risk  of  being 
stigmatized  as  wicked  characters,  whose  arts  and  supernatural 
powers  are  engaged  by  others,  to  put  their  enemies  out  of  the 
way.  The  minds  of  the  Indians  of  both  sexes  are  full  of  these 
notions,  and  this  evil  has  taken  such  a  deep  root  among  them 
that  even  such  as  profess  to  be  delivered  from  the  power  of  sin 
by  the  death  of  Jesus,  still  maintain  the  existence  of  such  hostile 
powers  among  the  heathen,  by  means  of  which  they  can  secretly 
destroy  each  other,  either  by  poison  or  witchcraft,  and  hence 
they  readily  yield  their  hearts  to  suspect  that  such  a  deed  has 


303 


been  committed.  A  special  measure  of  divine  grace  is  therefore 
required  by  a  truly  converted  Indian,  in  case  of  sickness  or 
emergency,  to  abstain  from  calling  in  the  aid  of  sorcerers,  and  to 
resolve  rather  to  die  as  a  believer  in  the  Saviour,  and  thus  to 
inherit  eternal  life,  than  to  regain  bodily  health  through  for- 
bidden medicines  and  then  to  perish  everlastingly. 

"The  pagan  Indians  on  being  told  that  the  Son  of  God,  as  the 
Saviour  of  the  world,  assumed  our  nature,  in  order  to  redeem  us 
from  the  power  of  sin  and  Satan;  that  wicked  men  crucified 
Him ;  that  He  arose  again  from  the  dead  and  ascended  into 
heaven,  usually  evade  the  subject  by  saying  that  they  had  no 
hand  in  the  execution  of  the  Son  of  God,  because  it  neither  took 
place  in  their  country,  nor  was  their  nation  implicated  in  its 
perpetration.  Their  God,  they  contended,  had  also  come  down 
from  heaven  once  upon  a  time  and  had  remained  among  them 
for  a  season,  prescribing  to  them  their  mode  of  life  and  rules 
for  the  sacrificial  feasts.  Coming  in  a  snow-storm,  he  wore  large 
snow-shoes.  Not  having  maltreated  their  God,  but  having  given 
Him  an  honorable  dismissal,  and  being  obedient  to  His  precepts, 
they  felt  that,  unlike  the  white  people,  they  had  no  occasion  to 
reproach  themselves  with  the  crucifixion  of  the  Son  of  God." 

But  difficult  as  it  was  to  make  the  Indians  understand  that  the 
Christian  religion  was  superior  to  their  own,  not  because  it  had 
been  revealed  to  the  white  man,  but  because  its  blessings  were 
the  very  things  for  which  their  pagan  faith  and  life  showed  them 
to  be  seeking,  the  missionaries  felt  that  the  greatest  single 
hindrance  to  the  work  of  the  mission  was  the  powerful  god  of 
whisky  in  whose  strong  grip  most  of  the  Delawares  were  held 
fast.  Those  who  have  made  any  serious  effort  to  reclaim  some 
unfortunate  slave  of  the  drink-habit  can  faintly  imagine  the  trials 
of  faith  and  the  tremendous  hardships  connected  with  an  at- 
tempt to  bring  about  the  conversion  of  a  heathen  nation  largely 
composed  of  the  most  wretchedly  depraved  drunkards.  In  Fair- 
field, Canada,  and  in  Goshen  on  the  Muskingum,  the  whisky- 
traffic  was  checked  through  legislation,  but  on  the  White  River 
the  arm  of  the  law  was  apparently  powerless  to  impose  the 
necessary  restrictions.  With  the  majority  of  Indians  away  in 
the  woods  from  fall  until  late  in  spring,  and  the  greater  part  of 
their  time  at  home  passed  in  a  drunken  stupor,  the  task  of  the 
missionary  was  practically  hopeless. 


304 


CHAPTER  VI 

Inconsistencies  of  the  Christian  Indians  and  the  Dis- 
couragement of  the  Missionaries 

Especially  sad  to  relate,  the  talented  and  well-meaning  Joshua 
would  often  visit  the  heathen  towns  and  become  hopelessly 
drunk.  On  account  of  this  weakness,  according  to  his  own  con- 
fession, he  had  given  considerable  trouble  in  every  congregation 
where  he  had  been.  Naturally  his  sin  not  only  lessened  his 
influence  for  good  among  his  brethren,  but  among  the  heathen 
as  well.  It  was  not  likely  that  the  savages  would  be  greatly  im- 
pressed by  one  who  was  drunk  one  day,  and  the  next  preached 
righteousness.  In  his  drunkenness,  he  often  railed  at  the  Chris- 
tians, and,  even  though  he  repented  in  sackcloth  and  ashes 
afterwards,  the  evil  effect  of  his  conduct  was  not  so  readily 
counteracted. 

Under  date  of  July  fifteenth,  1801,  the  diary  states :  "We  were 
grieved  to  hear  that  Joshua  had  fallen  into  his  old  sinful  ways 
again,  in  that  he  secretly  took  his  son  to  a  witch-doctor  to  have 
him  cured.  This  saddens  us  the  more  because  he  is  our  in- 
terpreter. When  it  becomes  known  among  the  heathen,  it  will 
do  great  hurt  to  the  cause  of  the  Lord.  We  spoke  to  him  about 
it  and  he  could  not  deny  his  guilt.  He  expressed  his  deep  re- 
grets that  he  had  acted  so  unfaithfully  and  was  very  penitent. 
God  grant,  that  he  may  seek  the  forgiveness  of  the  Lord  and 
find  it.  After  we  had  talked  the  matter  over  with  him,  we  could 
do  nothing  else  than  to  exclude  him  from  Communion,  which  is 
the  denial  of  a  privilege  he  greatly  enjoys.  This  affected  him 
deeply." 

Christian,  the  occasion  of  Joshua's  fall  from  grace,  was  an 
invalid  and  gave  his  father  a  great  deal  of  anxiety.  For  several 
years  before  his  death,  he  suffered  from  an  open  sore  on  his 
neck.  On  April  seventh,  1802,  Brother  Kluge  was  called  to  his 
bed-side,  because  the  father  thought  his  end  was  near.  He  was 
very  weak  and  quite  out  of  his  mind,  so  that  the  missionary 


305 


could  not  speak  with  him.  All  he  was  able  to  do  was  to  sing  a 
few  hymn  verses  for  the  sorely  afflicted  young  man  and  to  pray 
that  the  Saviour  might  release  him,  if  it  was  His  holy  will.  The 
day  before,  however,  he  had  pointed  the  poor  sufferer  to  the 
Saviour  and  begged  him  to  remember  how  much  the  Lord  had 
suffered  for  us  all,  and  for  him,  in  order  that  he  might  be  saved 
and  live  eternally  with  Him.  Four  days  later,  at  the  age  of  nine- 
teen, he  passed  away.  Little  is  known  of  the  young  man's  life. 
He  was  an  invalid  even  when  he  left  Goshen  with  the  rest  of  the 
little  colony.  While  in  Indiana,  he  was  sick  almost  continually. 
Though  he  was  a  man  of  few  words,  he  frequently  complained 
that  he  had  to  suffer  so  much.  He  was  exceedingly  reticent  in 
matters  pertaining  to  his  soul,  and  when  the  missionaries  talked 
to  him  about  his  spiritual  welfare,  a  bare  yes  or  no  was  all  they 
could  elicit  from  him. 

Joshua  was  greatly  attached  to  his  son,  and  when  he  was  taken 
away,  the  strain  proved  too  much  for  him.  In  the  diary  for 
April  twenty-first,  we  read :  "We  were  grieved  to  hear  that  our 
interpreter  had  gone  to  a  big  spree  in  the  heathen  town,  four 
miles  away.  There  he  made  known  his  bereavement,  and  ac- 
cording to  heathen  custom,  he  and  the  savages  bewailed  the  loss 
of  his  son,  and  drank  whisky.  As  the  result  of  it  all,  Joshua  be- 
came drunk  and  disgraced  himself  among  the  heathen.  In  the 
evening,  while  still  intoxicated  and  with  his  face  painted  black, 
he  returned  home.  He  said  that  he  sorrowed  on  account  of  his 
son's  death.  Oh,  what  a  sharp  pain  he  gave  us  by  this  fresh  sin ! 
But  a  few  days  ago  he  had  quarreled  with  his  wife  and  struck 
her.  Afterwards  he  told  us  that  he  had  confessed  his  sin  to  the 
Lord,  had  asked  for  pardon  and  had  pledged  new  obedience  to 
God,  and  now  to  see  him  fall  again  and  surrender  himself  to 
Satan  in  this  way ! 

"Early  next  day,  he  secretly  packed  his  belongings  with  the 
intention  of  going  over  to  the  heathen  entirely.  Just  as  he  was 
loading  his  goods  in  a  canoe,  we  came  from  our  corn-field  on  the 
other  side,  and  discovered  him.  Brother  Kluge  asked  him  where 
he  was  going.  His  answer  was  that  he  was  no  longer  worthy  to 
stay  in  our  midst,  for  he  had  sinned  too  deeply.  'I  recently 
begged  forgiveness  and  promised  the  Lord  and  my  teachers 
obedience,'  said  he,  'and  told  you  if  I  acted  wickedly  again,  you 


306 


should  not  put  up  with  me  any  longer  in  the  congregation. 
Therefore,  I  am  leaving  of  my  own  accord  and  will  give  you  no 
further  trouble.'  Brother  Kluge  replied:  'Yes,  what  you  say  is 
only  too  true,  but  it  hurts  us  to  the  quick,  nevertheless,  to  see 
you  in  your  old  ways  and  now  separating  yourself  so  indif- 
ferently from  the  congregation  and  from  the  Lord  to  surrender 
yourself  wholly  to  the  Devil.  Think  of  how  much  the  Lord  has 
done  for  you.  Remember  with  how  much  patience  He  has  borne 
with  you.  Had  it  not  been  so,  you  would  have  perished  long 
ago.  We  have  so  often  warned  you  and  entreated  you  to  hold 
fast  to  the  Lord  and  beg  of  Him  a  new  heart.  All  has  been  in 
vain.  Evidently  your  desire  is  to  hasten  your  destruction.  You 
will  suffer  for  it  some  day,  and  when  too  late,  you  will  regret  it. 
You  will  have  to  give  an  account  of  your  sins  to  God  and  of  the 
disgrace  you  have  brought  upon  the  Lord's  cause.  It  is  for  you 
to  decide;  do  now  as  you  please.' 

"We  then  left  him.  In  his  misery  he  cried  aloud :  Ts  there 
still  pardon  for  me  ?'  Brother  Kluge  turned  about  and  said : 
'With  the  Lord  there  is  forgiveness  for  every  sinner  who  in 
penitence  seeks  it.'  Thereupon,  he  wept  bitterly,  and  carried 
everything  back  to  his  house.  During  the  afternoon,  Sister 
Kluge  saw  him  prostrated  on  the  ground,  weeping  and  praying 
aloud.  Toward  evening,  still  weeping,  he  came  to  us,  confessed 
everything  and  acknowledged  that  in  all  the  congregations  to 
which  he  ever  belonged,  he  had  grieved  God  and  his  teachers  by 
his  sins.  All  this  rested  upon  him  like  a  heavy  burden.  He 
begged  us  to  forgive  him  this  time,  because  he  would  not  rest 
day  or  night  until  he  also  secured  the  forgiveness  of  the  Lord. 
We  assured  him  that  we  would  gladly  forgive  him,  but  that  he 
should  not  be  content  with  that,  because  it  would  not  help  him 
unless  he  found  favor  with  God." 

Next  day,  the  missionaries  received  a  letter  from  him,  which 
read  as  follows :  "I,  Joshua,  have  sinned  greatly  against  God 
and  against  man.  How  I  have  allowed  myself  to  be  deceived  by 
Satan !  I  cannot  fully  realize  what  I  have  done.  I  have  become 
a  disgrace,  which  I  regret  with  all  my  heart.  I  am  sorry  and  I 
am  sad.  But  I  believe  that  I  am  still  in  God's  hands,  because  my 
life  is  in  His  care.  If  it  depended  on  my  works,  I  should  have 
perished  long  ago.    His  immeasurable  grace  has  preserved  me 


3©7 


hitherto,  therefore,  I  cry  unto  the  Lord,  with  my  whole  heart, 
and  ask  Him  to  have  mercy  on  me,  a  poor  sinner — a  sinner  torn 
in  soul  and  body.  Remember  me  before  the  Lord,  dear  Breth- 
ren." Shortly  after  this,  he  was  re-admitted  into  the  congrega- 
tion. 

Reference  has  been  made  to  the  disagreement  with  his  wife. 
In  1801,  on  the  fifth  of  November,  he  had  married  the  widow 
Abigail,  but  unfortunately  the  marriage  was  not  a  happy  one, 
as  the  fact  that  he  beat  her  would  indicate.  Their  days  together 
were  spent  in  strife  and  discord,  and  finally,  some  time  during 
the  early  part  of  the  year  1803,  they  separated.  About  a  year 
later,  Abigail  died  in  a  sugar  camp  about  ten  miles  from  the 
mission.  This  left  Joshua  free  to  marry  again,  if  he  chose.  In 
July,  1904,  the  missionaries  heard  to  their  great  sorrow,  that  he 
had  sold  his  cow  and  everything  he  had,  in  order  that  he  might 
persuade  one  of  the  Indian  women  to  marry  him.  The  heathen 
merely  laughed  at  him,  and  no  one  would  listen  to  his  entreaties. 
For  a  month  or  so,  he  was  in  an  exceedingly  bad  way,  then  he 
returned  to  the  mission  and  begged  for  permission  to  live  there 
again.  "Do  what  you  will  with  me,"  he  said,  "only  permit  me  to 
stay  with  the  brethren.  I  have  no  rest  and  no  peace  among  the 
heathen."  Though  this  poor  man  had  given  a  great  deal  of 
trouble  and  had  brought  much  dishonor  on  the  Lord's  cause 
among  the  Indians,  he  was  received  on  probation  once  more. 
He  was  told,  that  he  would  have  to  leave  at  once,  should  he  re- 
sume his  evil  practices.  But  he  was  very  penitent  and  solemnly 
promised,  by  the  grace  of  God,  to  change  his  life  and  to  do 
better  in  every  way.  September  seventh,  he  was  re-instated  in 
the  congregation.  Later  on,  he  married  a  Monsey  woman  by 
the  name  of  Peggy,  with  whom  he  lived  a  reasonably  happy  life 
until  some  time  before  his  tragic  death. 

Heckewelder,  in  his  "Narrative  of  Moravian  Missions,"  gives 
the  following  interesting  account  of  Joshua :  "This  Indian,  of 
the  Mohican  tribe,  was  born  in  the  year  1741,  at  Wechquadnach, 
an  Indian  village  bordering  on  the  Connecticut  river,  in  New 
England,  where  the  Brethren  at  that  time  had  a  mission  ;  but  the 
white  people,  some  time  after,  becoming  troublesome  on  account 
of  the  land  they  occupied,  which  they  wanted  and  finally  took 
from  them,  the  Indian  converts,  fifty-four  in  number,  besides 


308 


their  children,  emigrated  on  invitation  of  the  Brethren,  to  Beth- 
lehem, in  Pennsylvania,  and  afterward  settled  on  a  tract  of  land 
purchased  for  them,  about  twenty-seven  miles  distant  from  that 
place.  Here  they  built  a  town  which  was  called  Gnadenhuetten 
(cabins  of  grace). 

"The  father  of  the  Indian  Joshua  (who  bore  the  same  name) 
was  one  of  the  first  two  Indians  who  were  baptized  at  Bethlehem 
in  the  year  1742.  Count  Zlnzendorf  himself,  together  with  the 
missionary  Buettner,  officiated  on  the  occasion.  This  Joshua 
(the  father)  was,  from  the  time  of  his  baptism  unto  his  death  in 
1773,  a  faithful  and  useful  member  of  the  church,  being  both  a 
national  assistant,  or  warden,  and  an  interpreter  of  the  sermons 
preached  to  the  Indians."  (See  Loskiel's  History,  part  third, 
pages  108  and  109,  English  translation.) 

Further  light  is  thrown  on  the  life  of  Joshua,  with  whom  our 
history  is  concerned,  in  Heckewelder's  Narrative,  in  which  we 
read :  "Joshua,  the  son,  was  brought  up  in  the  fear  of  the  Lord, 
and  had  from  his  childhood  been  within  the  pale  of  the  society. 
He  had  a  genius  for  learning  both  languages  and  the  mechanical 
arts,  was  a  good  cooper  and  carpenter,  could  stock  a  gun  nicely, 
and  no  one  excelled  him  in  building  a  handsome  canoe.  He  also, 
with  a  little  assistance  from  the  missionary  of  the  place  where  he 
dwelt  (Wyalusing),  made  a  spinnet  for  the  use  of  the  congrega- 
tion and  was  the  chapel  musician  while  they  lived  there,  having 
learned  to  play  on  the  instrument  and  the  organ  at  the  time 
when  the  Christian  Indians  were  stationed  at  Bethlehem,  in  the 
year  1756,  '57  and  '58,  during  the  continuance  of  the  war  be- 
tween the  English  and  French. 

"He  spoke  both  the  English  and  German  well  and  could  write 
letters  in  either  of  these  languages,  especially  in  the  latter.  He 
was  fond  of  reading  in  the  Bible,  hymn  book  and  other  religious 
books.  The  murder  of  his  two  beloved  and  only  daughters,  be- 
tween the  ages  of  fourteen  and  eighteen  years,  by  Williamson's 
party  at  Gnadenhuetten,  on  the  Muskingum,  in  1782,  was  a  hard 
stroke  for  him  to  bear.  Often,  very  often,  has  he  been  seen 
shedding  tears  on  this  account,  though  he  was  never  heard  to 
utter  a  revengeful  sentiment  against  the  murderers.  He,  how- 
ever, could  not  conceal  his  astonishment  that  a  people  who  called 
themselves  Christians  and  read  the  Scriptures,  which  he  sup- 


3°9 

posed  all  white  people  did,  could  commit  such  acts  of  barbarity 
and  was  firmly  persuaded  that  if  all  the  Indians  had  the  Bible 
and  could  read  it,  they  would  be  a  better  people."  Joshua  was 
sixty-five  years  of  age  at  the  time  of  his  death. 

The  Indian  brother,  John  Thomas,  and  his  family,  likewise 
proved  a  great  stumbling  block  to  the  cause  of  the  Lord.  Un- 
like Joshua  after  he  had  sinned,  Thomas  would  be  guilty  of  the 
grossest  immorality,  and  then,  instead  of  showing  the  least  sign 
of  repentance,  he  would  become  defiant  and  abusive  to  the  mis- 
sionaries. In  May,  1802,  he  was  untrue  to  his  wife,  who  natur- 
ally became  quite  wrought  up,  though  her  husband  did  not  care 
at  all.  A  few  days  later,  he  went  to  a  heathen  village  to  work, 
and  instead,  became  hopelessly  drunk  one  time  after  another. 
His  wife,  who  at  first  threatened  to  leave  him,  changed  her  mind 
and  followed  him. 

June  sixth,  the  diary  records  the  following  disagreeable  ex- 
perience :  "In  the  afternoon,  we  had  an  unpleasant  time  with 
one  of  our  people.  There  is  a  young  Indian,  Samuel  by  name, 
Catherina's  son,  who  has  been  with  us  for  some  time.  Two  years 
ago  this  fellow  left  Goshen  with  a  heathen  woman  and  has  lived 
here  among  the  heathen  ever  since.  Uninvited,  he  came  and 
took  up  his  abode  with  his  mother.  He  has  tried  in  every  way 
to  insult  us  by  his  heathen  practices.  He  painted  his  face,  went 
to  the  Indian  towns  and  became  drunk.  Then  he  returned  and 
went  about  our  village,  screaming  as  only  a  drunken  savage 

can   His  mother,  though  a  communicant  member  of  the 

congregation,  saw  all  the  scandal  he  created,  but  never  said  a 
word  against  it.  In  the  presence  of  two  Indians,  we  admonished 
the  young  man  to  mend  his  ways  or  to  leave  us.  We  reminded 
him  of  his  baptism,  and,  in  a  kindly  way,  showed  him  the  evil  of 
his  conduct,  pointing  out  to  him  that  he  would  be  eternally  lost 
unless  he  became  converted,  but  he  was  perfectly  indifferent,  and 
at  last  walked  off,  saying :  'I  do  not  want  to  be  a  Christian.' 

"Soon  after  this  his  step-father,  John  Thomas,  who  has  been 
in  a  bad  way  for  some  time,  came  to  our  house  in  great  wrath. 
He  took  us  severely  to  task  for  speaking  to  Samuel,  as  we  did. 
After  he  had  given  utterance  to  a  great  many  wicked  ex- 
pressions, he  said :  'This  is  Indian  land,  and  I  will  see  to  it  that 
you  are  driven  away  to  the  white  people  from  whom  you  came. 


3io 

The  Chiefs  also  speak  of  it,  for  they  only  invited  the  Indians  to 
come  here,  and  not  you.'  We  answered  him:  'We  are  very 
sorry  that  you  have  so  yielded  yourself  into  the  hands  of  Satan, 
and  that  you  are  head  over  ears  in  sin.  You  are  trying  to  hinder 
the  work  of  the  Lord.  This  will  some  day  become  very  grievous 
to  you.   But  do  what  you  wish,  God  is  stronger  than  you.' 

"This  man  has  given  us  a  great  deal  of  trouble  already.  The 
longer  he  lives,  the  worse  he  gets.  He  knows  full  well  that  we 
cannot  send  him  away.  If  we  should  try,  he  would  only  laugh  at 
us  and  worry  us  all  the  more.  By  force  we  cannot  accomplish 
anything.  The  Lord  is  our  only  source  of  help  and  consolation." 
Later  he  moved  entirely  to  a  heathen  town,  where  his  little  child 
Bethia  died  soon  after.  The  latter  part  of  the  year  1803,  they 
returned  to  the  mission,  and  here  their  little  daughter  Elizabeth 
passed  away.  Thereupon,  he  came  to  Brother  Kluge  and  told 
him  that  now  his  little  children  were  buried,  there  would  be 
nothing  to  hinder  him  and  his  family  from  travelling,  conse- 
quently they  would  return  to  Goshen,  where  they  would  not  have 
as  many  temptations  as  here,  for  their  heathen  friends  were  con- 
stantly seeking  to  lead  them  astray.  In  Goshen,  it  would  be 
different.  Brother  Kluge  was  more  than  pleased  with  this  and 
urged  them  to  carry  out  their  resolution. 

John  Thomas  and  his  wife  left,  but  not  for  Goshen,  or  if  they 
did,  they  never  reached  there ;  at  least,  not  at  that  time.  A  year 
or  so  later,  Catherina,  very  much  discouraged,  came  to  the 
station  and  begged  for  permission  to  stay.  She  had  a  pitiful 
tale  to  unfold.  She  censured  her  husband  on  account  of  his 
wickedness,  saying  that  he  was  not  only  a  confirmed  drunkard, 
but  guilty  of  every  imaginable  sin.  At  first  the  missionaries 
were  deaf  to  her  petitions,  but  she  was  persistent,  and  in  the  end 
her  wish  was  granted.  Three  days  later  she  brought  her  children. 
Her  husband  had  abandoned  her  entirely,  and  soon  after  they 
heard  that  he  had  married  another  woman.  Poor  Catherina  was 
very  weak  herself,  and  in  spite  of  her  apparent  penitence,  she 
could  not  resist  the  temptation  of  attending  a  heathen  festival, 
a  few  months  later.  When  Charles  Henry  and  Ska  came  to  the 
White  River  with  a  message  to  the  Chiefs,  the  latter  part  of  Sep- 
tember, 1805,  she  was  persuaded,  for  her  own  good,  to  embrace 
the  opportunity  to  accompany  the  returning  deputies  to  Goshen. 


3" 


The  story  of  the  old  Indian  brother  Jacob  and  his  wife,  Mary, 
will  be  related  in  another  chapter.  It  is  not  so  strange,  perhaps, 
that  the  Christian  Indians,  who  were  after  all  not  so  very  far  re- 
moved from  heathenism,  should  fall.  They  were  exposed  to  sore 
temptations.  Most  of  them  had  friends  and  relatives  among  the 
degraded  savages  in  the  neighborhood.  The  wife  of  Jacob  was 
the  niece  of  Pachgantschihilas,  and,  as  previously  mentioned,  the 
sister  of  an  Indian  captain.  There  was  naturally  the  most  inti- 
mate intercourse  between  Christian  and  savage,  with  the  result 
that  the  former  was  drawn  down  to  the  level  of  the  latter,  in- 
stead of  the  believer  transforming  the  heathen.  But  this  made 
the  trials  of  the  missionaries  no  easier,  and  it  is  no  wonder  that 
they  became  sorely  disheartened. 

Realizing  the  tremendous  odds  against  them  and  over- 
whelmed with  the  hopelessness  of  their  task,  they  asked  to  be 
transferred  to  some  other  field  of  labor.  This  was  in  March  of 
the  year  1803.  The  Helpers'  Conference  encouraged  them  to 
stay  and  for  the  time  being  their  drooping  spirits  revived,  for 
Brother  Kluge  wrote  :  "Your  representations  and  advice  cheered 
us  greatly.  By  the  grace  of  God  we  will  remain  at  our  post  as 
long  as  the  Saviour  sees  fit  to  keep  us  here.  Even  though  the 
prospects  for  the  conversion  of  the  heathen  were  never  so  dark, 
we  will  trust  the  Lord,  for  with  Him  nothing  is  impossible.  We 
have  resolved  to  visit  all  the  Indian  towns  at  planting-time,  when 
most  of  the  people  are  at  home,  to  see  if  we  cannot  find  some 
souls  who  would  like  to  hear  the  gospel-message." 

Unfortunately  these  brave  words  could  not  change  the 
perilous  conditions  with  which  they  were  daily  confronted.  The 
hatred  of  the  Indians  against  the  Word  of  God  and  against  white 
people  increased,  and  insult  and  abuse  became  the  daily  portion  of 
the  missionaries.  The  savages  threatened  to  kill  their  cattle  and 
then  to  find  a  way  to  get  rid  of  them  if  they  would  not  cease 
preaching  the  gospel  and  leave  of  their  own  accord.  Matters 
became  worse  when  the  head-chief  was  dismissed  and  even- 
Indian  did  as  he  pleased,  the  worst  miscreant  being  held  in 
highest  esteem.  In  their  extremity,  various  plans  suggested 
themselves  to  the  missionaries.  Believing  that  the  Helpers'  Con- 
ference did  not  understand  the  situation,  they  asked  permission 
for  one  or  the  other  to  go  to  Bethlehem  to  talk  matters  over. 


312 

This  was  not  feasible,  because  it  was  out  of  the  question  for 
Brother  Kluge  to  leave  his  wife  and  children,  and  besides,  it 
was  impossible  for  one  man  to  do  the  work  at  the  station.  Once 
they  thought  of  transferring  the  mission  to  another  place,  away 
from  the  danger-zone.  This  plan  was  also  impracticable.  It 
would  have  been  impossible  to  put  up  the  necessary  buildings 
before  winter  set  in,  and  where  would  they  have  found  the 
money  needed  for  the  purpose?  Then,  too,  they  would  have  had 
no  feed  for  their  cattle.  There  was  but  one  way  open  to  them, 
and  that  was  to  give  up  the  mission  entirely.  But  to  this  the 
Helpers'  Conference  would  not  give  its  consent,  so  the  loyai 
servants  of  the  Lord  remained  at  their  post  until  they  were 
almost  compelled  to  flee  for  their  lives. 


313 


CHAPTER  VII 
Progress  of  the  Work 

The  missionaries  found  it  very  difficult  to  learn  the  Indian 
language.  It  was  not  until  the  first  of  July,  1804,  that  Brother 
Kluge  was  able  to  preach  his  first  Indian  sermon.  Though  it 
was  not  an  easy  matter  even  then,  the  little  congregation  greatly 
enjoyed  the  effort ;  probably  all  the  more,  because  the  message 
had  hitherto  come  through  an  interpreter,  for  whom  the  Indian 
brethren  and  sisters  could  not  entertain  the  highest  respect. 
Naturally  the  Indians  preferred  their  teachers  to  speak  with 
them  in  their  own  language,  especially  so,  because  they  had  the 
suspicion  that  their  interpreter  did  not  always  convey  the  exact 
meaning  of  the  missionaries.  Joshua  was  bright,  and  it  is  quite 
likely  that  he  would  tone  down  those  parts  of  the  message  that 
touched  or  condemned  the  sins  of  which  he  was  guilty. 

One  reason  why  it  took  so  long  before  the  missionaries  could 
make  use  of  the  Indian  tongue  was  the  great  amount  of  other 
work  which  had  to  be  done.  But  the  greatest  handicap  was  the 
fact  that  they  had  no  Indian  translations  or  dictionary  to  assist 
them  in  their  linguistic  labors.  They  had  Zeisberger's  transla- 
tions, it  is  true,  but  these  did  not  prove  of  much  use,  because 
they  contained  a  mixture  of  Monsey  and  Unami,  and  nothing 
but  the  latter  was  spoken  by  the  Delawares  in  general.  Joshua 
proved  a  great  help  in  this  connection,  because  he  was  proficient 
in  Indian  as  well  as  in  German. 

The  little  chapel  had  no  organ,  but  this  lack  was  supplied  by 
Brother  Luckenbach,  who  accompanied  the  singing  of  the  little 
congregation  on  the  violin  or  clarionet.  This  was  greatly  en- 
joyed by  the  Indians,  who  were  very  fond  of  music  of  any  kind. 
That  the  children  shared  in  this  fondness  for  the  fine  art  is  shown 
by  a  pleasing  little  note  in  the  diary,  January  8,  1803.  It  reads : 
"During  the  evening,  the  Indian  children  came  to  Brother 
Luckenbach  to  ask  him  to  play  the  violin  for  them,  because  they 
wanted  to  sing."  While  on  a  visit  to  the  mission,  the  wife  of 
14 


3M 


Tedpachsit  very  interestingly  related  how  she  had  once  been 
moved  to  tears  when  she  heard  s.ome  one  play  on  a  piano  in 
Gnadenhuetten. 

His  wife's  reference  put  old  Tedpachsit  in  a  reminiscent  mood. 
He  told  how  he  had  heard  much  beautiful  music  while  on  a  visit 
to  Lititz.  A  large  thing,  which  the  people  called  an  organ,  had 
pleased  him  greatly.  Pachgantschihilas,  who  was  with  him  at 
the  time,  was  so  deeply  moved,  that  he  almost  wept.  He  would 
have  given  way  to  his  feelings  entirely,  had  he  not  quickly  re- 
minded himself  that,  as  a  war-chief,  he  should  be  able  to  hear 
and  see  anything  without  a  show  of  emotion.  Tedpachsit  ex- 
pressed the  opinion  to  the  missionaries,  that  the  hearts  of  the 
Indians  could  be  softened,  if  they  had  an  organ  like  that.  When 
reminded  that  music  was  not  sufficient  to  change  the  heart ;  that 
the  Word  of  God  alone  could  save ;  and  that,  if  the  Indians 
would  faithfully  hear  the  preaching  of  the  gospel  and  be  con- 
verted, it  might  be  possible  to  get  an  organ,  some  day,  the  old 
chief  answered  :  "You  are  right ;  I  will  do  what  I  can  to  have  the 
Indians  come  and  hear  the  Word  of  God." 

The  Indians  were  likewise  fond  of  pictures.  One  day  a  num- 
ber of  them  came  to  the  mission  and  asked  to  see  the  picture  of 
Jesus  on  the  cross.  After  they  had  looked  at  it  for  a  long  time, 
and  had  heard  the  story  of  His  love,  they  quietly  went  away. 
Later  they  told  some  Indian  friends,  that  the  missionaries  would 
do  more  good,  if  they  represented,  in  picture  form,  all  they 
taught  about  heaven  and  hell ;  and  if,  in  like  manner,  they 
showed  the  punishment  for  every  sin.  This  is  an  interesting, 
psychological  side-light.  Since  the  symbolic  and  dramatic  ten- 
dencies are  the  strongest  instincts  of  childhood,  it  is  but  natural 
that  these  children  of  the  forest  should  have  craved  a  large  num- 
ber of  symbols  and  ceremonies.  The  missionaries  would  have 
increased  their  usefulness  greatly,  had  it  been  possible  to  satisfy 
these  natural  desires  of  the  Indians  among  whom  they  labored. 

There  were  other  visitors  who  came  to  the  mission.  One 
July  evening  in  the  year  1802,  a  large  Twechtowe  family,  con- 
sisting of  nine  adults  and  one  child,  arrived  at  the  station.  They 
encamped  near  the  Christian  village.  Taking  an  old  French- 
man, who  was  acquainted  with  their  language,  as  interpreter, 
Brother  Kluge  called  on  the  newcomers.    After  the  greetings 


3i5 


were  over,  the  whole  family  arose,  shook  hands  and  courteously 
begged  him  to  have  a  seat  in  their  tent.  An  old  woman,  the 
mother  of  the  family,  in  the  name  of  her  children  and  grand- 
children, then  spoke  as  follows:  "Father,  I  and  my  children  and 
grandchildren  are  glad  to  see  you,  today.  We  come  from  a  dis- 
tance, a  hundred  miles  away,  from  beyond  Post  Vincennes, 
where  there  is  a  large  town  of  our  nation.  I  and  my  husband, 
who  died  long  ago,  were  baptized  in  our  youth  by  a  French 
priest.  He  is  dead  a  great  many  years  and  we  have  seen  no 
other  since." 

She  then  showed  a  medal  on  which  was  engraved  a  man's  face, 
with  a  chalice  in  his  hand.  "This,"  she  continued,  "the  priest 
gave  me.  He  told  me  to  take  good  care  of  it.  He  gave  my  hus- 
band a  little  bell  to  remind  him  of  the  church.  My  husband, 
before  he  died,  said  to  me  and  my  children,  of  whom  none  are 
baptized,  that  we  should  find  another  priest.  If  we  found  one, 
we  should  remain  with  him  and  not  live  among  the  other  In- 
dians. We  have  hunted  for  a  long  time,  but  found  no  priest  until 
we  came  to  this  river.  In  a  Delaware  town  not  far  from  here, 
we  heard  some  one  tell  of  our  father.  As  long  as  we  remained 
in  the  Delaware  town,  the  sky  was  always  dark  and  covered  with 
many  thick  clouds.  One  of  my  sons  was  always  sick  and  un- 
happy. None  of  us  could  breathe,  therefore  we  left  that  place 
and  came  to  our  father.  As  soon  as  we  came  here,  the  sky 
cleared  so  that  we  saw  no  more  thick  clouds,  the  day  became 
beautiful,  the  sun  shone  brightly  and  my  son  became  well  im- 
mediately and  we  could  breathe  comfortably." 

Hereupon,  according  to  Indian  custom,  Brother  Kluge  called 
them  his  children  and  assured  them  of  his  sympathetic  interest ; 
told  them  that  he  loved  them  sincerely,  that  he  rejoiced  at  their 
arrival,  and  especially  that  his  dear  children  had  come  such  a 
long  distance  to  hear  the  Word  of  God.  "We  will  devote  our- 
selves to  you,"  he  said,  "and  tell  you  all  about  the  Heavenly 
Father  in  order  that  you  may  know  His  will."  In  response,  they 
expressed  their  unbounded  pleasure.  On  the  following  days  the 
missionaries  visited  them  frequently,  and,  in  turn,  they  came  to 
the  meetings  every  evening,  where  they  sat  and  listened  very 
attentively.  Their  faces  were  painted  and  otherwise  adorned 
with  silver  coins.    The  ornaments  of  one  consisted  of  eighty 


3i6 


silver  dollars.  The  following  Sunday,  the  Twechtowes  attended 
the  regular  church  service,  at  the  close  of  which  the  mission- 
aries conducted  a  special  meeting  for  them,  the  old  Frenchman 
mentioned  before  acting  as  interpreter.  They  were  very  at- 
tentive. 

Toward  evening,  the  whole  family,  accompanied  by  the 
Frenchman,  came  to  the  house  of  Brother  Kluge.  The  old 
mother,  in  the  name  of  her  children  and  grandchildren,  spoke  as 
follows :  "Father,  you  have  already  told  us  a  great  many  good 
words.  We  are  well  pleased,  because  we  believe  them.  We  do 
not  want  to  leave  here.  Give  us  a  place  where  we  can  build  a 
house  for  ourselves.  All  of  us  desire  to  become  Christians,  and 
in  time  we  will  bring  our  friends  here."  Brother  Kluge  ex- 
pressed his  pleasure  at  hearing  this,  and  explained  to  them  the 
rules  and  regulations  of  the  Christian  village.  They  were  pleased 
with  them,  and  readily  promised  to  obey  them  to  the  letter. 
Hereupon  all  shook  hands  and  departed.  The  next  day  the  site 
for  their  new  home  was  selected  and  they  immediately  began  the 
erection  of  a  bark  house.  Four  days  later,  the  missionaries 
learned  that  the  Twechtowes  had  deceived  them.  They  had 
brought  six  gallons  of  whisky  to  the  village  and  all  became 
drunk.  The  missionaries  told  them  that  they  must  leave  at 
once  both  the  village  and  the  neighborhood.  Fortunately,  they 
packed  their  belongings  and  goodnaturedly  left,  for  which  the 
missionaries  were  heartily  glad,  because  they  had  no  legal 
authority,  and  could  not  have  compelled  them  to  go  away,  had 
they  resisted. 

This  was  not  the  only  time  they  were  deceived.  In  October  of 
the  second  year,  an  Indian  woman  named  Martha  moved  to  the 
mission  settlement.  She  had  been  baptized  many  years  before. 
Her  husband  had  been  a  Frenchman.  After  she  had  been  with 
the  missionaries  for  a  while,  she  proved  to  be  of  such  dissolute 
character,  that  she  had  to  be  driven  away.  Later  she  returned, 
pretending  that  she  was  sick  of  her  sinful  life  and  desired  con- 
version, and  wanting  to  take  up  her  permanent  residence  at  the 
station.  She  made  all  sorts  of  promises,  but  they  were  soon 
forgotten  and  she  resumed  her  old  habit  of  drinking.  If  she 
heard  that  there  was  whisky  in  some  place,  she  was  sure  to  go 
there.    One  day,  she  came  back  sick  and  begged  the  mission- 


3'7 


aries  not  to  turn  her  away,  but  to  allow  her  to  go  into  her  house. 
Not  long  after,  her  heathen  friends  came  to  see  her.  Among 
these  was  the  witch-doctor,  Hockingpomsga.  After  they  had 
gone,  she  called  Brother  Kluge  and  confessed  her  sins.  She  ap- 
peared particularly  penitent,  but  next  day  the  witch-doctor  paid 
her  another  visit  and  bewitched  her.  She  waited  until  she  was 
quite  well,  then  she  left  of  her  own  accord.  One  day  a  number 
of  women  who  lived  in  the  Spanish  territory  along  the  Missis- 
sippi River  visited  their  friends  in  the  Indian  town  four  miles 
away.  They  also  came  to  the  Christian  settlement.  They  re- 
lated many  wonderful  tales  about  the  Mississippi  Valley,  as  all 
Indians  were  in  the  habit  of  doing,  if  they  came  from  some  dis- 
tant country.  They  told  how  much  nicer  it  was  where  they  came 
from  than  it  was  on  the  White  River.  They  said  that  the  land 
on  which  they  lived  was  very  sweet  in  taste,  so  that  they  ate  it 
like  sugar.  The  children  were  especially  fond  of  it  and  ate  a 
great  deal,  without  hurting  themselves  in  the  least.  One  of  the 
Indian  sisters  remarked :  "Then  you  do  not  have  to  plant  corn, 
if  you  can  eat  the  soil."  "Oh,  yes,"  one  of  the  heathen  women 
said,  "we  plant  corn,  too ;  we  only  eat  the  sweet  earth  for 
pleasure." 

In  August  of  the  first  year.  Brother  Kluge  and  his  family  had 
a  providential  escape.  Back  of  his  tumble-down  hut,  there  stood 
an  old,  rotten  oak.  The  Indians  had  been  told  to  chop  it  down, 
but  they  maintained  that,  if  it  fell,  it  would  not  fall  in  the  direc- 
tion of  the  hut.  It  happened,  however,  that  just  as  the  mis- 
sionary family  was  eating  dinner,  the  tree  suddenly  came  down 
with  a  mighty  crash,  half  of  it  striking  one  end  of  the  hut  and 
crushing  it  completely.  Brother  Kluge's  infant  son,  sleeping  in 
the  section  which  was  demolished,  was  completely  covered  with 
bark  and  small  pieces  of  rotten  wood.  The  parents  supposed 
that  the  poor  child  must  be  mortally  injured,  but  when  they 
lifted  him  out  of  the  debris,  he  was  not  hurt  in  the  least,  and  con- 
tinued to  sleep  peacefully.  They  could  not  help  but  marvel  at 
God's  gracious  protection.  All  might  have  lost  their  lives,  there- 
fore their  hearts  were  filled  with  deepest  gratitude. 

Quite  a  number  of  the  baptized  Indians,  who  had  drifted  west- 
ward after  the  dispersion  brought  about  by  the  Gnadenhuetten 
massacre,  and  who  now  lived  in  heathenism  among  the  savages 


3i8 


on  the  White  River,  found  their  way  to  the  mission,  from  time  to 
time.  A  few  of  these  renewed  their  faith  in  the  Saviour.  Thus 
Anna  Salome,  a  young  woman  who  had  been  baptized  in  Ohio, 
asked  to  be  re-admitted  into  the  congregation  of  the  faithful. 
This  was  the  first  occasion  on  which  the  lot  was  used  on  the 
White  River.  It  was  the  fourth  of  August,  1801.  The  answer 
was  affirmative,  and  some  time  later,  she  was  received  on  re- 
confession  of  faith.  Her  little  girl  was  baptized  and  received  the 
name  of  Susanna. 

The  first  adult  baptism  took  place  on  November  second  of  the 
first  year.  This  was  the  real  first-fruit  of  the  mission.  The 
candidate  was  a  widow  and  the  daughter  of  the  Indian  brother 
Jacob.  She  was  suffering  from  dropsy  in  the  last  stages.  In  this 
condition  she  was  brought  to  the  station.  She  wanted  to  spend 
her  last  days  at  the  mission,  for  the  purpose  of  being  near  her 
father  and  of  learning  the  way  to  the  true  God.  Her  desire  was 
to  depart  from  the  world  in  peace,  for  she  knew  that  her  days 
were  numbered.  When  told  of  Jesus'  love  for  sinners,  that  He 
had  shed  His  precious  blood  for  her  sins,  and  that  she  might  be 
saved,  if  she  only  believed,  she  said :  "Yes,  that  is  my  desire. 
While  still  in  health,  I  heard  you  preach  the  good  word,  last 
summer,  and  I  thought  about  it  a  great  deal.  I  wanted  to  come 
to  you  before  this,  but  could  not,  because  I  became  sick.  But 
now  I  want  to  pass  my  last  days  on  earth  with  you." 

Next  day,  she  begged  to  be  baptized.  "I  am  not  content  in 
my  sickness,"  she  said ;  "I  believe  that  Jesus  died  for  my  sins  and 
that  I,  too,  may  be  saved.  I  want  to  be  washed  in  His  blood  and 
to  be  baptized."  It  was  touching  to  see  with  what  eagerness 
and  joy  she  answered  the  questions  which  were  put  to  her.  She 
was  then  baptized  and  received  the  name  Magdalena.  Christ's 
gracious  presence  was  strongly  felt.  The  newly-baptized  woman 
was  filled  with  gratitude  for  the  great  favor  which  she  had  en- 
joyed and  for  one  whole  week  she  lay  perfectly  still.  Soon  after, 
she  peacefully  fell  asleep,  and  a  number  of  days  later  the  mis- 
sionaries accorded  her  Christian  burial. 

The  second  adult  baptism  took  place  on  Christmas  day  of  the 
same  year.  This  time  the  candidate  was  an  old  blind  Monsey 
woman,  Who  had  spent  some  time  at  the  mission,  where  she  had 
found  her  Saviour.   After  her  baptism,  her  soul  was  full  of  light 


3i9 


and,  in  her  newly-found  happiness,  she  exclaimed  :  "Never  in  all 
my  life  have  I  felt  as  happy  as  I  do  now.  I  am  perfectly  happy 
and  feel  as  content  as  if  I  had  enough  of  everything."  She  was 
old  and  her  days  were  numbered.  On  the  twenty-second  of 
February  of  the  succeeding  year,  she  peacefully  passed  away, 
and  the  poor,  old  body,  which  had  been  stricken  with  blindness 
so  long,  was  committed  to  the  grave. 

There  were  five  children  in  the  congregation.  For  these 
Brother  Luckenbach,  after  the  manner  of  Moravian  mission- 
aries, established  a  school.  In  a  letter  dated  September  thirtieth, 
1802,  he  wrote  to  Brother  Van  Vleck :  "I  have  made  several 
attempts  to  establish  a  school.  Even  though  the  number  of 
children  is  very  small  indeed,  I  take  pleasure  in  teaching  them. 
If  they  would  only  take  more  interest,  and  the  parents  would 
encourage  them,  instead  of  dragging  them,  Indian  fashion,  to 
every  place  they  go,  so  that  they  attend  school  for  a  month  or 
more  and  then  stay  away  for  an  equal  length  of  time,  or  even 
longer.  Meanwhile,  they  forget  all  they  have  learned.  Never- 
theless, I  will  do  my  best  to  keep  up  the  school  this  winter. 
There  are  really  only  two  of  our  baptized  children  in  attendance, 
the  others,  as  for  example,  the  children  of  Mary's  daughter,  are 
merely  visiting  in  our  village.  Needless  to  say,  the  school  never 
amounted  to  much,  for  the  reasons  given. 

But  there  were  other  grounds  for  its  failure,  too.  The  Chiefs, 
and  Pachgantschihilas  in  particular,  were  strongly  opposed  to  it, 
as  shown  in  a  letter  written  by  Brother  Kluge  in  November, 
1804.  He  wrote :  "The  Delaware  Chief  Pachgantschihilas  this 
summer  forbade  the  Indians  to  hear  the  Word  of  God.  He  also 
gave  strict  orders  to  Mary,  the  Indian  sister,  that  she  must  not 
send  her  grandchildren,  which,  according  to  Indian  custom,  are 
his  grandchildren,  too,  to  school,  because  he  did  not  want  them 
to  become  Christians.  Later,  however,  he  sent  the  following 
message  to  us :  'Brethren,  remember  no  more  that  I  forbade 
my  grandchildren  to  go  to  school.  Perhaps  I  was  drunk  when 
I  said  that.  Therefore,  do  not  think  of  it  any  more.  My  desire 
is  that  they  and  all  other  children,  whom  parents  wish  to  send, 
shall  learn  everything  you  teach  them  in  your  language,  especi- 
ally to  read  and  write.  Perhaps  I  may  live  to  see  the  day  that 
my  grandchildren  will  be  able  to  write,  and  that  will  be  a  joy  to 


320 


me.'  Such  promises  as  these  we  have  often  heard  from  the 
Chiefs  since  we  are  here,  but  they  were  never  fulfilled." 

In  January  of  the  second  year,  the  missionaries  rejoiced  to 
hear  from  a  Detroit  merchant  who  visited  them,  that  a  number 
of  Fairfield  Indians  had  told  him  that  they  intended  to  move  to 
the  White  River.  Nothing  ever  came  of  it.  In  May  of  the  same 
year,  the  Indian  Chiefs  visited  in  Philadelphia,  and  on  their  way 
home  stopped  at  Lititz,  where  they  were  hospitably  entertained 
by  the  brethren.  They  had  been  called  to  Philadelphia  to  a  con- 
ference of  Government  officials.  The  parents  of  Sister  Kluge 
embraced  the  opportunity  to  send  her  letters,  which  filled  her 
heart  with  joy. 

When  the  annual  fever  in  fall  demanded  a  rather  heavier  toll 
of  deaths  than  usual  among  the  Indians,  the  superstitious 
heathen  became  alarmed.  This  grave  matter  was  earnestly  dis- 
cussed at  the  council  fires.  Some  of  those  inimical  to  the  gospel 
thought  the  Christians  in  the  neighborhood  were  to  blame.  But, 
fortunately  for  the  Christians,  the  Chiefs  were  of  a  different 
mind.  Their  suspicions  fastened  themselves  upon  two  Indian 
women  of  another  tribe,  who  were  reported  to  have  said  that 
they  would  bring  great  sorrow  upon  the  Delaware  nation.  It 
was  rumored  that  these  women  had  assumed  the  form  of  night 
owls  and  had  gone  about  the  Indian  towns  for  the  purpose  of 
bewitching  and  enchanting,  with  the  result  that  the  terrible  sick- 
ness, which  brought  so  many  deaths  in  its  wake,  followed.  The 
two  witches  were  condemned  to  death,  without  a  hearing.  The 
execution  was  given  into  the  hands  of  a  Shawnee  warrior,  who 
murdered  them  in  cold  blood  with  his  battle-axe. 


32 


CHAPTER  VIII 

THE  CLOUDS  OVER  THE  MISSION  BECOME  THREATENING 

The  year  1803  brought  with  it  a  great  many  trials  and  tribula- 
tions. The  sky  of  the  missionaries  became  overcast ;  threatening 
clouds,  heavy  with  trouble  and  distress,  gathered  with  ever- 
increasing  rapidity  as  the  days  went  by,  until  finally  they  burst 
into  the  violent  disturbances  that  destroyed  the  mission,  and  put 
in  jeopardy  the  lives  of  Christ's  faithful  witnesses.  The  only 
silver  lining  to  these  clouds  was  the  cheering  presence  of  the 
living  Saviour,  who  strengthened  and  comforted  them,  as  He 
only  can.  Otherwise,  the  situation  was  practically  without  a 
ray  of  cheer.  The  baptism  of  an  old  Indian  woman  to  whom  the 
name  of  Elizabeth  was  given,  was  the  only  outward  sign  of  en- 
couragement. The  sinful  practices  of  the  Indian  brethren  con- 
tinued ;  the  heathen  were  forbidden  by  the  Chiefs  to  come  to  the 
mission  to  hear  the  Word  of  God;  the  little  flock  became  dis- 
couraged because  the  young  Indians  remained  untouched  by  the 
gospel ;  and  the  number  of  Christians  diminished  rather  than 
increased ;  added  to  this,  there  was  not  only  the  usual  amount  of 
sickness,  but  a  general  famine  prevailed.  The  Indians  paid  h 
dollar  for  a  peck  of  corn,  if  they  could  obtain  it.  Surely  the  lot 
of  the  missionaries  was  not  an  easy  one.  It  was  about  the  middle 
of  this  year  that  the  tremendous  excitement  arose  in  connection 
with  the  war-scare,  mentioned  in  a  previous  chapter. 

In  a  wise  and  tactful  way,  Governor  Harrison  tried  to  fulfill 
the  instructions  given  him  by  Congress.  The  Government  dis- 
tributed each  year  a  number  of  presents  among  the  Indians, 
every  man's  share,  according  to  the  diary,  being  a  suit  of  clothing 
valued  at  about  twelve  dollars,  or  its  equivalent.  Other  things 
may  have  been  given,  but  this  is  what  the  Christian  Indians,  who 
likewise  made  the  annual  pilgrimage  to  Fort  Wayne,  where  the 
distribution  took  place,  brought  back  with  them.  In  the  summer 
of  1804,  the  Indians  were  told  that  henceforth  their  gift  would 
be  in  the  shape  of  money,  with  the  understanding  that  they  should 
pay  part  of  the  wages  of  white  laborers  whom  the  Govern- 


1 


322 


ment  would  send  for  the  purpose  of  building  fences  and  houses 
for  them,  so  that  they  could  keep  horses  and  cattle  after  the  man- 
ner of  white  people.  At  the  same  time  they  were  instructed  to 
assist  with  the  work  which  was  to  be  done  among  them.  The 
Government  also  promised  to  furnish  them  with  the  necessary 
farm  implements,  if  they  would  use  them  and  live  as  civilized 
people,  an  of¥er  which  had, been  made  a  number  of  times  before. 

The  whole  matter  apparently  met  with  the  hearty  approval  of 
the  Chiefs  at  the  time  of  the  conference.  Later,  however,  when 
they  were  by  themselves,  they  expressed  different  sentiments. 
They  said  that  they  had  accepted  the  proposition  merely  because 
they  would  not  have  had  any  rest  otherwise.  It  became  plain 
that  they  had  no  desire  to  fulfill  their  part  of  the  contract.  Never- 
theless, the  following  spring  white  laborers  were  sent,  and  the 
building  operations  began  under  the  direction  of  a  trader  named 
John  Connor.*  When  the  Indian  brethren  heard  that  the  Chiefs 
had  received  the  promised  gift  from  the  Government,  they  asked 
for  rails,  too.  Pachgantschihilas  readily  promised  them  a 
thousand  for  their  use  at  the  station,  and  in  due  time  they  were 
received. 

It  is  significant  that  just  about  the  same  time  the  Government 
was  putting  forth  such  strenuous  efforts  to  introduce  civilization 
among  the  savages,  the  Indians  began  to  dream  dreams  and  to 
see  visions.  That  there  was  a  strong  connection  between  the 
two  cannot  be  doubted.  The  content  of  these  visions  makes 
this  clear.  After  the  proposition  made  by  Governor  Harrison 
that  the  Indians  should  adopt  a  civilized  mode  of  life,  the  Chiefs 
spent  much  time  in  earnest  deliberation.  Not  long  after  an 
Indian,  while  on  the  chase,  had  a  vision,  and  others  followed  in 
rapid  succession.  An  old  Indian  appeared  to  him,  saying :  "I  am 
your  grandfather  and  am  come  to  tell  you  something.  Game  is 
no  longer  plentiful.  This  is  all  your  own  fault.  You  should  not 
listen  to  the  white  people  nor  seek  to  imitate  them  by  keeping 
horses,  cows  and  pigs,  and  by  clothing  yourselves  in  the  cloth 
which  the  whites  bring  you.   You  must  not  do  this  any  longer. 


*This  trader  is  thought  to  have  been  the  first  white  man  in  Indiana 
Territory.  His  parents  used  to  live  on  the  Muskingum,  and  he  himself 
was  baptized  by  the  Brethren.    He  married  a  Delaware  Indian  woman. 


323 


You  must  live  again  as  you  did  before  the  white  people  came  to 
this  country.  You  must  clothe  yourselves  in  skins  as  in  the  days 
of  yore.  Everything  that  you  have  from  the  whites  must  be  put 
away.  If  you  do  this,  you  will  have  wild  game  in  plenty  and  the 
deer  will  once  more  come  in  front  of  your  doors."  Pachgant- 
schihilas  was  inclined  to  give  heed  to  this  vision. 

Next  a  Monsey  woman  by  the  name  of  Beade  had  a  vision. 
This  woman  had  been  baptized  in  Friedenshuetten,  but  was  now 
living  among  the  heathen  in  Woapicamikunk.  One  evening, 
while  sitting  in  front  of  her  house,  two  men  appeared  unto  her. 
Though  she  was  unable  to  see  them,  she  heard  them  say  to  her : 
"Sit  still,  for  we  have  something  to  tell  you.  The  Great  Spirit 
is  not  satisfied  with  you  Indians.  You  do  such  strange  things  at 
your  feasts  and  sacrifices.  You  must  have  special  spoons  for 
these  celebrations."  With  this,  they  threw  down  in  front  of  her 
seven  wooden  spoons.  One  of  them  continued:  "You  Indians 
must  revert  to  your  old  customs.  You  must  love  one  another. 
If  you  fail  to  do  so,  a  terrible  storm  will  arise,  tear  down  all  the 
trees  and  every  Indian  shall  be  killed.  In  proof  that  these  words 
are  true,  a  child  will  be  born,  and  he  shall  tell  you  how  to  live." 
At  this  point,  a  dispute  arose  between  the  celestial  visitants.  The 
one  contended  that  a  child  should  appear,  while  the  other  claimed 
that  it  would  be  an  old  man,  who  had  lived  a  long  time  ago ; 
nobody  would  believe  a  child,  therefore  the  old  man  would  rise 
from  the  dead.  The  dispute  grew  warmer  and  warmer,  threaten- 
ing to  become  violent,  but  finally  they  compromised  on  a  recently 
departed  captain,  who  should  appear  and  tell  tne  Indians  how 
they  should  live  and  what  they  should  do.  This  foolish  fable  met 
with  great  favor  among  the  Chiefs  and  their  people.  The  Indians 
were  immediately  called  together  and  admonished  to  carry  out 
the  woman's  instructions. 

Surely  this  was  a  time  of  visions.  One  rapidly  succeeded 
another,  and  all  had  the  same  dominant  note.  Another  Indian 
woman  assumed  the  role  of  a  seer.  In  a  measure,  her  revelation 
was  a  sequel  to  that  of  the  Monsey  woman.  This  time  a  man  of 
most  wonderful  stature  appeared,  saying:  "You  Indians  recently 
heard  how  you  should  sacrifice  and  live.  You  came  together,  it 
is  true,  but  afterwards  you  followed  your  old  customs  anyway. 
You  did  not  do  as  you  were  told.    Let  me  tell  you  who  I  am :  I 


324 


am  the  Devil.  I,  too,  was  present  at  your  last  feast.  I  confused 
your  minds,  so  that  you  could  not  think  clearly.  Because  you 
are  continually  doing  my  will,  it  will  go  badly  with  you,  unless 
you  turn  about,  and  do  even  as  the  two  spirits  bade  you."  It 
was  rather  unusual  to  have  the  Devi!  so  benevolently  inclined, 
but  that  made  no  difference  to  the  deluded  Indians.  Messengers 
were  immediately  sent  out  by  the  Chiefs  for  the  purpose  of  an- 
nouncing this  new  deception.  The  result  was  that  more  days 
and  nights  were  spent  in  offering  sacrifice,  accompanied,  of 
course,  with  the  customary  debaucheries. 

These  dreams  or  visions  were  related  in  the  following  manner. 
One  would  sing  the  dream  with  a  loud  voice,  repeating  only  a 
few  words  at  a  time.  These  were  then  taken  up  by  the  others 
present  and  repeated  in  like  manner.  Meanwhile  the  principal 
singer  would  rattle  a  turtle  shell  which  had  a  number  of  pebbles 
in  it.  They  not  only  sang  but  they  danced  as  well,  the  leader 
making  all  sorts  of  the  most  wonderful  gestures  and  jumps.  The 
rest  imitated  him  as  well  as  they  could.  Every  time  some  one 
had  finished  a  dream,  all  would  gather  about  the  totem  pole. 
Toward  this  post  they  would  then  stretch  their  hands  and,  with  a 
long,  weird  howl,  the  ceremony  would  come  to  a  close.  In  this 
way,  they  believed  that  they  thanked  the  Great  Spirit,  not  only 
for  the  vision,  but  for  the  fulfillment  as  well.  They  regarded  this 
ceremony  with  the  utmost  respect  and  reverence,  insisting  that 
God,  who  had  given  the  vision,  desired  to  be  worshipped  in  this 
manner.   These  exercises  were  held  in  the  Council  House.* 


♦Brother  Luckenbach  has  left  us  the  following  interesting  description,  in 
his  Autobiography:  "The  Council  House  was  about  forty  feet  in  length 
and  twenty  feet  in  breadth,  where  they  usually  celebrated  their  sacrificial 
feasts  and  dances.  This  house  was  built  of  split  wood,  piled  up  betwixt 
posts  set  in  the  ground,  covered  with  a  roof  made  of  laths  and  the 
bark  of  trees,  and  having  an  entrance  at  either  end;  but  there  was  no 
ceiling;  three  fireplaces  stood  in  a  straight  line  from  end  to  end,  with  large 
kettles  suspended  over  them,  in  which  a  mess  of  Indian  corn  and  meat 
boiled  together,  was  prepared  for  the  guests  to  eat,  after  the  dance  was 
over.  Platforms,  one  foot  high  and  five  feet  wide,  were  raised  all  along 
the  sides  of  the  house,  which  were  covered  first  with  bark  and  then  long 
grass  on  the  top  of  that,  to  serve  as  couches  for  the  guests  to  sit  or  recline 
upon  while  smoking  their  pipes  and  witnessing  the  dancing  of  the  rest. 
These  dances  were  invariably  held  at  night,  and  sometimes  continued  for 


325 


About  this  time,  Brother  Kluge  wrote :  "Never  since  we  are 
here  have  the  Indians  been  in  such  a  state  of  revolution  as  they 
are  now.  They  often  go  in  large  numbers  to  the  Indian  teachers, 
in  order  that  they  may  hear  the  foolish  account  of  the  old 
woman's  vision.  They  spend  eight  days  and  nights  in  sacrificing, 
dancing  and  drinking  whisky.  Meanwhile  they  live  in  a  constant 
state  of  fear,  because  the  old  woman  tells  them  that  they  will  be 
destroyed,  if  they  do  not  give  perfect  heed  to  everything  she  tells 
them.  At  present  the  Indians  do  not  want  to  hear  anything  save 
these  extravagant  lies.   Time  will  tell  what  will  come  of  it  all." 

Brother  Luckenbach  told  a  heathen  woman  that  these  visions, 
which  were  occupying  so  much  of  their  attention,  were  nothing 
but  the  works  of  the  Devil,  and  admonished  her  to  believe  the 
Word'  of  God  as  it  is  revealed  in  Christ  Jesus.  He  assured1  her 
that  God  in  love  had  become  man  and  as  such  had  allowed  Him- 
self to  be  sacrificed  on  the  cross  for  the  sins  of  the  world,  so  that 
all  who  would  believe  in  Him  should  not  perish  but  have  ever- 
lasting life ;  that,  if  the  Indians  would  only  give  heed  to  the 
Word,  they  would  soon  learn  that  Jesus  was  indeed  the  way,  the 
truth  and  the  life.  The  woman  answered*,  with  the  most  perfect 
indifference,  "Is  that  so?"  and  walked  off,  without  another  word. 

Undoubtedly  there  were  many  among  the  Indians  who  were 
not  led  away  by  these  vagaries.  Among  these  was  the  wife  of 
old  Tedpachsit.  If  her  words  may  be  relied  upon,  she  was  not 
far  from  the  kingdom.  On  a  visit  to  the  mission,  she  talked 
freely  about  the  visions.  She  said  that  she  had  no  faith  in  them 
whatever.  To  her  mind,  the  prayers  and  sacrifices  of  the  Indians 
were  fruitless,  because  they  made  no  one  better,  but  rather 
worse.  She  told  the  missionaries  that  she  had  often  wished  that 
she,  too,  like  so  many  of  her  former  friends,  might  become  a 
Christian.  Her  mother  had  been  among  the  believers.  When 
told  of  the  tender  love  of  the  Saviour  for  sinners,  she  listened 
very  attentively,  and  with  tears  in  her  eyes,  said:  "Yes;  I  be- 
lieve that  every  word  which  you  say  is  the  truth."  Unfortunately, 


weeks  at  a  time.  The  whole  was  concluded  by  a  sacrificial  feast,  for 
which  the  men  had  to  furnish  the  venison  and  the  bear's  meat,  and  the 
women  the  corn-bread ;  and  everything  had  to  be  prepared  in  the  Council 
House,  before  all  feasted  together,  amidst  the  observances  of  certain  rites." 


326 


she  could  not  be  led  to  make  a  definite  decision  and  accept  Jesus 
as  her  Saviour. 

For  a  long  time  the  Indian  brother  Jacob*  and  his  wife  were 
the  only  members  of  the  little  flock  who  gave  the  missionaries 
no  anxiety.  About  a  year  before  the  mission  came  to  an  end, 
however,  they  both  became  faithless.  For  a  long  time  Man- 
suffered  from  consumption  and  at  last  was  confined  to  bed.  For 
years,  she  and  her  husband  had  been  most  faithful  Christians, 
but  at  last  they  both  gave  way  under  the  strain  of  her  severe 
trial,  coupled  with  the  temptations  held  out  by  her  heathen  rela- 
tives and  friends.    In  April,  1805,  Brother  Kluge  wrote :  "The 


*A  reference  to  Jacob  in  the  Goshen  Diary  under  date  of  September  27, 
1799,  throws  an  interesting  light  on  his  character.  It  is  as  follows:  "At 
the  speaking  with  the  brethren  and  sisters  previous  to  the  communion, 
Jacob  told  Bro.  Zeisberger  that  when  a  little  boy,  his  father  took  him  once 
to  some  of  the  ceremonies  of  the  Indians  (probably  their  sacrifices),  and 
directed  him  to  pray  to  God,  which  he  did,  though  he  did  not  know  to 
whom  he  prayed.  As  he  grew  up,  he  often  thought  of  what  his  father 
had  told  him,  and  prayed  again  to  this  God  of  whom  he  knew  nothing,  and 
could  of  course  form  no  idea.  Now  since  he  had  heard  the  gospel,  he  had 
learned  to  know  who  God  was :  it  was  that  Saviour  whom  he  preached  to 
them.  'Yes,'  said  Bro.  Zeisberger,  'and  when  you  want  to  think  of  God, 
think  only  of  our  Saviour  Jesus  Christ,  who  became  a  man  like  one  of  us; 
He  has  still  those  wounds  in  His  hands,  His  feet  and  His  side,  which  were 
made  when  He  was  crucified  for  us.  He  was  once  dead,  but  is  now  alive 
forevermore.  He  is  the  true  God,  who  hears  our  prayers,  forgives  our 
sins,  and  gives  eternal  life  to  all  those  that  believe  in  Him.' " 

Jacob  before  his  conversion  was  a  conscientious  and  moral  heathen.  He 
was  one  of  those  "Gentiles  which  having  not  the  law,  do  by  nature  the 
things  contained  in  the  law,  and  are  a  law  unto  themselves :  which  show  the 
work  of  the  law  written  in  their  hearts,  their  conscience  also  bearing  wit- 
ness." (Rom.  2:14,  15.)  He  never  went  to  war,  from  the  conviction  that  it 
was  wrong  to  kill  his  fellowmen;  he  totally  abstained  from  the  use  of 
spirituous  liquors,  because  he  perceived  that  those  who  drank  them  became 
thereby  sick,  noisy,  foolish  and  quarrelsome;  he  refrained  from  all  open 
sins,  from  a  consciousness  of  their  impropriety,  and  the  unhappy  conse- 
quences which  they  produced.  Thus  as  a  devout  man,  and  one  who  feared 
and  prayed  to  God,  he  was  perhaps  even  as  a  heathen  accepted  with  Him. 
(Acts  10:2,  35.)  Such  examples  we  have  reason  to  believe  are  rare.  Scrip- 
ture and  experience  have  however  made  us  acquainted  with  some  of  them. 
Jacob  has  ever  had  the  fairest  of  characters,  and  was  universally  beloved 
by  all  that  knew  him,  which  his  name,  Pemahoalend,  or  "well-beloved," 
sufficiently  denotes. 


327 


Indian  sister  Mary,  who  has  been  confined  to  her  bed  for  quite  a 
time,  on  account  of  consumption,  gives  us  a  great  deal  of 
trouble  and  heartache.  In  the  beginning,  it  seemed  as  if  she  was 
wholly  resigned  to  the  will  of  the  Saviour.  At  present,  however, 
she  and  her  old  husband  have  no  faith  in  Him  at  all.  We  feared 
this  for  a  long  time,  because  her  heathen  friends,  of  whom  she 
has  a  great  many  in  this  community,  constantly  went  to  her  and 
recently  stayed  with  her  for  days.  They  did  their  best  to  instil 
in  her  mind  their  heathenism,  especially  by  their  system  of  doc- 
toring. They  told  her  that  there  was  no  reason  at  all  why  she 
should  not  become  well  again.  To  Jacob  and  Mary,  ungrounded 
in  the  faith  as  they  are,  this  naturally  proved  a  strong  tempta- 
tion. 

"The  dire  results  of  these  temptations  soon  showed  themselves 
clearly  enough.  We  visited  her  more  than  once  a  day,  without 
exception,  ever  since  her  affliction,  and  pointed  her  to  the  dear 
Saviour  for  comfort,  and  admonished  her  to  persevere  and  place 
her  whole  confidence  in  the  Lord,  and  in  no  wise  look  for  help 
and  comfort  from  any  one  save  Jesus  alone.  In  the  beginning  it 
seemed  as  if  our  earnest  admonition  had  taken  effect,  but,  all  of 
a  sudden,  in  the  most  unexpected  manner,  she  announced  to  us 
that  she  desired  to  hear  no  more,  because  the  Word  of  God 
would  not  heal  her  body ;  that  her  heathen  friends  had  promised 
to  cure  her  and  that  she  now  wanted  to  be  taken  to  them.  She 
further  said:  'Let  me  alone  now;  I  know  best  what  is  good  for 
me.  While  I  still  lived  among  the  heathen,  the  Indian  doctors 
by  their  power  made  me  well  forty  times,  or  else  I  would  be 
under  the  ground  long  ago,  and  I  have  not  forgotten  it."  Do 
what  we  would,  all  our  loving  efforts  to  keep  her  from  carrying 
out  her  intention  were  fruitless,  especially  so  because  her  uncle, 
Chief  Pachgantschihilas,  had  said  that  if  we  would  not  permit  her 
o  leave,  he  would  have  all  of  us  driven  away.  On  the  Great 
Sabbath,  they  put  the  patient  in  a  canoe  and  took  her  to  Woapi- 
amikunk  to  her  uncle,  who  had  sent  Indians  to  assist  in  bring- 
ng  her  there." 

Poor  Mary  was  not  the  first  nor  the  last  who  made  shipwreck 
f  her  faith  through  the  ills  of  life.  She  was  taken  at  once  to  a 
orcerer,  who  promptly  subjected  her  to  his  treatment.  Later 
joshua  came  across  her  while  in  Woapicaminkunk.    She  railed 


328 


at  him  fearfully,  saying:  "You,  too,  claim  that  the  Indians 
worship  the  Devil."  Joshua  tried  to  persuade  her  of  better 
things,  but  to  no  avail.  A  month  later,  Jacob  and  Mary  returned 
to  the  Christian  village,  but  instead  of  taking  up  their  abode  in 
their  former  home,  they  went  to  a  little  hut  nearby.  Mary  was 
sick  unto  death.  Jacob  begged  the  missionaries  to  pray  for  her, 
which  they  were  only  too'glad  to  do.  But  unfortunately,  she  had 
lost  consciousness  soon  after  their  arrival,  and  consequently 
could  neither  speak  nor  understand.  In  this  sad  condition  she 
lay  for  twenty-four  hours.  The  missionaries  saw  that  her  end 
could  not  be  far  off,  but  they  cherished  the  hope  that  she  might 
regain  consciousness  before  her  final  release.  In  this  they  were 
disappointed,  because  she  died  in  a  very  short  time.  Jacob 
begged  them  to  bury  her,  which  they  did.  Thereupon  the 
heathen  friends,  who  had  gathered,  set  up  their  fearful  wailings. 
They  had  promised  to  behave,  so  the  missionaries  tried  to  stop 
them.  The  mourners  then  told  them  to  go  where  they  came 
from,  that  nobody  had  called  them,  and  what  was  more  nobody 
wanted  them ;  the  land  belonged  to  the  Indians  anyway.  It  is 
refreshing  to  relate  that  Jacob  afterwards  repented  of  his  back- 
sliding, was  re-admitted  into  the  congregation  of  the  faithful  and 
died,  January,  1806,  a  firm  believer  in  the  Lord  Jesus  Christ. 

Two  events  of  far-reaching  importance  happened  the  latter 
part  of  May,  1805,  and  the  months  following.  One  of  these  was 
the  sudden  death  of  Chief  Pachgantschihilas.  It  was  largely 
through  the  instrumentality  of  this  enemy  of  the  gospel,  that 
poor  Mary  fell  away  from  the  true  faith.  He  assured  her  that 
he  would  go  to  heaven,  where  he  had  a  house  and  wife  awaiting 
him,  therefore  there  was  no  need  for  him  to  listen  to  the  white 
teachers.  His  sudden  departure  brought  about  a  veritable  revo- 
lution among  the  Indians,  because  he  had  been  held  in  high 
esteem  by  his  people.  As  was  always  the  case  under  such  cir- 
cumstances, no  one  thought  for  a  moment  that  he  had  died  a 
natural  death.  They  believed  that  he  had  been  poisoned,  and, 
truth  to  tell,  this  probably  was  the  case.  Tedpachsit  was  sus- 
pected of  the  crime,  and  in  consequence  his  life  was  in  constant 
danger. 

In  his  "History  of  Missions  Among  the  Indians^"  Loskiel  says  : 
"One  of  the  most  melancholy  causes  of  painful  disorders  and 


329 


sudden  deaths  among  the  Indians  is  the  use  of  poison.  There  is 
no  want  of  poisonous  herbs  and  trees  for  this  purpose,  and  their 
noxious  qualities  are  very  different.  One  kind  of  poison  operates 
by  slow  degrees,  but  brings  on  certain  death  in  three  or  four 
months.  Another  sort  causes  a  lingering  illness,  which  may  last 
a  year  or  longer,  but  cannot  be  removed  by  any  means  whatever. 
A  third  species  of  poison  kills  in  a  few  hours,  but  its  effect  may 

be  prevented  by  a  timely  vomit  The  Nanticokes  instructed 

the  Delawares  and:  Iroquois  in  preparing  a  peculiar  kind  of 
poison,  which  is  capable  of  infecting  whole  townships  and  tribes, 
with  disorders  as  pernicious  as  the  plague.  The  Nanticokes, 
who  were  the  wretched  inventors  of  this  art,  have  nearly  de- 
stroyed their  own  nation  by  it.  They  pretend  that  this  method 
is  inefficacious,  unless  a  company  of  them  unite  in  the  same  de- 
sign. The  Delawares  have  attempted  to  extirpate  this  shocking 
evil,  but  in  vain,  and  they  are  therefore  always  in  danger  of 
poison."  (Part  I,  Page  118.)  From  this  it  is  evident  that  the 
Indians  may  have  been  right,  when  they  suspected  poison  in  con- 
nection with  the  death  of  Pachgantschihilas. 

The  other  event  that  stirred  the  Indian  population  greatly  was 
the  breaking  out  of  a  very  virulent  bilious  fever.  A  great  many 
deaths  followed  in  an  incredibly  short  time.  The  Indians  were 
puzzled,  yea,  dumbfounded.  They  did  not  know  what  to  make 
of  it.  Why  had  this  terrible  scourge  come  upon  them?  Had 
they  not  recently  celebrated  a  great  many  of  their  festivals,  and 
had  they  not  especially  prayed  for  long  life  ?  Why  then  did  the 
Great  Spirit  allow  this  fearful  affliction  to  come  upon  them?  To 
their  mind  there  was  but  one  answer  to  these  questions.  Either 
sorcery  or  poison  must  be  at  the  bottom  of  the  trouble.  Plans 
were  therefore  made  for  a  thorough  investigation,  and  in  a  short 
time  the  lives  of  three  Wyandotte  Indians  were  sacrificed  on  the 
altar  of  their  cruel  suspicion  and  superstition. 

Meanwhile  the  little  mission  was  not  left  undisturbed.  One 
day  a  horde  of  half-naked,  drunken  savages,  with  faces  painted 
black,  and  armed  with  all  sorts  of  murderous  weapons,  came  to 
the  mission  and'  threatened  to  shoot  the  swine.  The  missionaries 
sought  to  disarm  their  hostilities  with  kind  and  friendly  words, 
but  when  they  saw  that  the  bestial  savages  were  merely  seeking 
15 


330 


a  provocation  to  carry  out  worse  intentions,  they  gladly  retired 
from  the  field  and  kept  still.  One  of  the  savages  shot  a  pig, 
whereupon  they  dragged  it  away  amid  the  most  terrifying  war- 
whoops.  The  missionaries  afterwards  complained  to  the  Chief 
about  this  bold  deed,  but  they  received  little  or  no  satisfaction. 
He  told  them  that  he  had  no  part  in  it ;  in  fact,  had  tried  to  dis- 
courage them,  and  should  anything  of  the  kind  be  repeated,  they 
should  not  think  that  he  had  given  his  consent  to  it.  This  was 
poor  consolation  indeed.  To  their  dismay,  the  missionaries  saw- 
that  the  Chief  was  not  only  indifferent  but  powerless,  even  if  he 
had  any  inclination  to  protect  them. 

Tedpachsit  was  no  longer  in  office.  The  rule  of  the  mob  held 
sway,  and  everybody  did  that  which  seemed  right  in  his  own 
eyes.  For  the  unprotected  missionaries  the  situation  became 
more  and  more  precarious.  Not  only  the  mission,  but  their 
lives  were  in  greatest  danger.  The  savages  began  to  leave  their 
towns  and  settle  near  the  station  for  no  other  reason  than  to 
make  life  miserable  for  them.  Their  lot  became  unbearable  to 
the  missionaries.  To  their  sorrow,  they  saw  that  not  only  the 
gospel  but  they  personally  were  hated  in  the  most  cordial  man- 
ner. The  Chiefs  who  had  called  them,  or  had  pretended  to  do  so, 
were  no  longer  in  power.  The  principal  Chief  had  been  deposed, 
Pachgantschihilas  was  dead,  and  Hockingpomsga  had  little  or 
nothing  to  say.  Who  can  blame  the  missionaries  for  petitioning 
the  Helpers'  Conference  for  permission  to  withdraw  from  the 
field  and  retire  to  a  place  of  safety? 

They  were  strongly  urged  to  leave  by  Tedpachsit  and  his 
family,  who  spent  three  days  at  the  mission  during  these 
troublous  times.  He  complained  bitterly  that  he  had  been  for- 
saken by  his  people,  who  were  now  threatening  his  life.  He  said : 
"I  sometimes  have  a  notion  to  separate  myself  from  these  wicked 
Indians  entirely  and  come  to  you.  I  see  clearly  that  the  religious 
practices  of  my  people  do  not  amount  to  anything  at  all.  Instead 
of  becoming  better,  the  Indians  are  steadily  growing  worse.  But 
at  this  place  where  you  live  now,  I  cannot  live  with  you.  Here 
you  are  entirely  surrounded  by  hostile  Indians,  ft  is  useless  for 
you  to  stay  any  longer,  because  I  am  sure  that  not  an  Indian  will 
be  converted.  They  hate  the  Word  of  God  and  they  are  bound 
that  you  shall  not  teach  it  on  this  river.   As  long  as  Pachgant- 


33i 


schihilas  lived,  we  held  the  bad  Indians  in  check  and  kept  them 
from  doing  you  harm,  but  you  see  for  yourselves  how  things  are 
now.  Nobody  listens  to  me,  and  everybody  does  as  he  pleases. 
I  advise  you  not  to  stay  here  any  longer."  The  missionaries  as- 
sured him  that  they  had  realized  for  a  long  time  how  precarious 
their  situation  was,  and  had  reported  it  to  their  superiors,  but 
that  they  could  not  leave,  except  in  the  most  dire  necessity,  until 
they  had  received  permission  to  do  so.  Tedpachsit  greatly  feared 
that  this  would  involve  too  much  dangerous  delay,  but  the  mis- 
sionaries, sincerely  as  they  longed  to  leave  the  place  of  terror, 
possessed  their  souls  in  patience,  and,  then  and  there,  began  to 
preach  the  gospel  to  their  friendly  adviser. 

About  this  time  more  fuel  was  added  to  the  already  existing 
excitement  among  the  Indians.  A  number  of  them  had  been  to 
Vincennes  where  they  heard  that  the  Twechtowe,  Pottawatimi 
and  other  tribes  had  sold  another  large  tract  of  land  to  the 
whites.  What  was  more,  it  had  been  said  in  the  presence  of 
Governor  Harrison,  that  in  reality  the  Delawares  had  no  land  of 
their  own,  and  consequently  had  no  right  to  live  on  the  White 
River.  The  nations  referred  to  claimed  that  the  land  had  never 
been  given  to  the  Delawares ;  that  they  had  been  simply  given 
permission  to  live  on  it,  but  now  that  they  began  to  dispose  of 
it,  without  even  asking  the  consent  of  the  owners,  they  de- 
manded it  back  again.  As  may  be  imagined,  this  unexpected 
turn  of  events  excited  the  already  wrought  up  Delawares  still 
more.  Some  of  them  counselled  immediate  removal  to  the 
Mississippi  Valley,  while  others  were  in  favor  of  taking  up  arms 
and  fighting  for  their  rights. 

Early  in  fall  there  was  a  slight  rift  in  the  clouds.  The  mis- 
sionaries had  the  joy  of  welcoming  Charles  Henry  and  three 
other  Goshen  mission  Indians.  They  received  a  number  of 
letters  and  three  Indian  hymn  books.  Charles  Henry  had  been 
delegated  by  the  Indian  congregation  at  Goshen  to  hold  a  con- 
ference with  the  Delaware  Chiefs  in  order  to  determine  the 
status  of  the  missionaries  and  the  Christian  Indians  on  their 
domain.  Joshua  and  Jacob  accompanied  the  visitors  to  the 
council  held  at  Woapicamikunk.  The  Goshen  deputy  was  well 
received.  He  reminded  the  Indians  of  their  invitation  to  the 
Christians,  as  also  of  their  promise  of  support  and  protection,  if 


332 


they  came.  The  council  received  these  reminders  in  the  most 
kindly  way  and  treated  the  deputy  with  the  greatest  respect,  but 
in  the  end  they  did  as  they  pleased  anyway,  and  the  mission  was 
no  safer  than  it  had  been  before.  On  the  twenty-eighth  of  Sep- 
tember, Charles  Henry  and  Ska,  accompanied  by  Sister 
Catherina,  the  wife  of  John  Thomas,  and  her  three  children,  left 
for  Goshen,  and  in  due  time  arrived  there  safely.  The  two  other 
Indians  of  the  Henry  party,  Thomas  White  Eyes  and  Kaschatis, 
decided  to  remain  in  the  White  River  country  for  the  time 
being. 

Another  ray  of  brightness  that  for  a  brief  space  of  time  il- 
lumined the  darkness,  was  the  baptism  of  an  old  Cherokee 
woman,  whose  family  had  given  the  missionaries  considerable 
trouble.  Brother  Kluge  writes :  "Under  so  many  distressing 
circumstances,  our  dear  Saviour,  ever  and  again,  renewed  our 
hope  and  strengthened  our  courage,  so  that,  in  deep  humility 
and  with  the  consciousness  of  our  own  inability,  we  could  preach 
the  word  of  the  cross  to  all  who  would  listen.  Our  Lord  owned 
our  testimony,  so  that  we  could  have  the  joy  of  baptizing,  on 
Christmas  Day,  the  old  Cherokee  woman,  who  has  been  living 
with  us  for  some  time.  She  received  the  name  Hannah.  A 
number  of  heathen,  among  whom  were  the  deposed  Chief  Ted- 
pachsit  and  his  family,  were  present  at  the  baptism  and  wit- 
nessed it  with  the  deepest  interest.  The  gracious  presence  of 
God,  our  Saviour,  was  strongly  felt.  The  wife  of  Tedpachsit  was 
so  deeply  moved  that  she  broke  out  into  loud  weeping.  Her 
testimony  afterwards  gave  us  great  joy.  She  remained  with  us 
during  the  holidays,  to  hear,  as  she  said,  the  Word  of  God 
aright."  Hannah  was  the  only  adult  who  was  baptized  that 
year. 


333 


CHAPTER  IX 

STIRRING  EVENTS  LEADING  TO  THE  ABANDONMENT  OF 
THE  MISSION 

Though  a  great  many  Indians  had  dteamed  dreams  and  seen 
visions,  all  these  dwindled  into  insignificance  before  the  pre- 
sumption of  the  arch-deceiver,  who  arose  during  the  latter  part 
of  the  year  1805.  This  prophet  of  evil  was  a  Shawnee  by  the 
name  of  Laulewasikaw,  which  signifies  "the  loud  voice."  This 
man  was  the  brother  of  the  illustrious  Tecumseh.  He  was 
among  the  followers  of  his  brother  when  they  settled  among  the 
Delawares  on  the  White  River,  in  1798.  For  many  years  a 
rather  respectable  old  Shawnee  by  the  name  of  Penagashega 
had  been  engaged  as  a  prophet  among  his  people.  At  last  he 
became  sick  and  died.  Laulewasikaw  was  not  slow  to  recognize 
his  opportunity.  He  seized  the  mantle  as  it  slipped  from  the 
shoulders  of  the  dying  prophet  and  assumed  the  sacred  office. 
Abandoning  his  old  name,  he  forthwith  called  himself  Tenks- 
wautaw,  which  signifies  the  "Open  Door."  This  name  was  as- 
sumed because  he  pretended  that  the  Great  Spirit  had  called  him 
to  point  out  to  the  Indians  the  way  of  life. 

The  prophet  admonished  the  Indians  to  put  away  their  horses 
and  their  cattle,  shave  their  heads  and  revert  to  the  customs  of 
olden  times,  in  which  event  game  would  be  plentiful  again. 
Witchcraft  was  denounced  in  the  strongest  terms,  because  those 
guilty  of  it  would  be  barred  from  heaven  and  would  never  see 
the  Great  Spirit.  Drunkenness  justly  fell  under  the  prophet's 
displeasure.  In  preaching  against  this  great  sin  of  his  people, 
he  was  wont  to  relate  that,  since  he  had  become  a  prophet,  he 
had  been  up  in  the  clouds.  The  first  place  to  which  he  came  was 
the  abode  of  the  devil.  Here  were  congregated  all  persons  who 
had  died  a  drunkard's  death  and  flames  were  continually  issuing 
from  their  mouths.  He  acknowledged  that  he,  too,  had  been  a 
drunkard,  but  when  he  looked  upon  that  awful  scene,  he  re- 
formed. Many  of  the  Indians  became  alarmed  and  stopped 
drinking  whisky.    The  intermarriage  of  Indian  women  with 


334 


white  men  was  strongly  condemned  and  given  as  one  of  the 
causes  why  the  Indians  were  not  as  happy  as  in  the  days  of  yore. 
The  prophet's  code  also  embraced  community  of  property, 
which  was  a  wise  regulation  for  such  as  he  to  advocate.  The 
young  men  were  urged  to  respect  and  support  the  aged  and 
infirm.  As  a  reward  for  those  who  would  obey  his  precepts,  he 
promised  the  comforts  and  happiness  enjoyed  by  their  fore- 
fathers. He  also  pretended  to  have  received  from  the  Great 
Spirit  the  power  to  cure  all  manner  of  diseases,  to  confound  his 
enemies,  and  to  stay  the  arm  of  death  in  sickness  or  on  the  field 
of  battle. 

It  is  generally  believed  that  the  prophet  said  nothing  in  the 
beginning  of  his  career  about  the  ambitious  scheme  of  his 
brother  to  form  an  Indian  confederacy  against  the  whites. 
Nevertheless,  it  is  very  likely  that  he  did  not  wait  long  before 
he  mentioned  it.  This  project  in  itself  would  have  been  suf- 
ficient to  win  him  the  ear  and  recognition  of  the  Delawares,  who 
were  not  at  all  satisfied  with  the  treatment  they  had  received, 
and  were  still  receiving  at  the  hands  of  the  whites.  Further- 
more, the  prophet  held  out  the  hope  that  the  white  people  would 
surely  be  destroyed,  if  the  Indians  should  be  obedient  to  him  as 
the  agent  of  the  Great  Spirit.  To  impress  the  Indians  with  the 
truth  of  his  prediction,  he  said  that  he  had  been  shown  a  crab 
with  mire  in  its  claws  from  the  bottom  of  the  sea.  "Behold  this 
crab,"  said  the  Spirit ;  "it  comes  from  Boston  and  brings  with  it 
a  part  of  the  land  in  that  vicinity.  If  you  Indians  will  do  every- 
thing which  I  have  told  you,  I  will  overturn  the  land,  so  that  all 
the  white  people  will  be  covered  and  you  alone  shall  inhabit  the 
land."  But  what  appealed  most  strongly  to  the  Delawares  was 
his  pretended  power  to  reveal  that  which  was  hid.  This  was 
exactly  what  they  desired,  because  they  were  anxious  to  get  rid 
of  the  poison  which  had  been  used  so  freely  among  them,  to  the 
destruction  of  many. 

Though  Tenkswautaw  was  easily  the  leading  prophet,  he  was 
not  the  only  one  who  had  been  endowed  with  the  spirit  of 
prophecy.  Among  these  minor  prophets  was  a  woman  who  had 
considerable  influence.  She  made  the  Indians  believe  that  she 
had  seen  God  Himself  and  all  His  holy  angels,  and  that  God  had 
laid  the  good  spirit  into  her  hands,  whereupon  she  had  taken  it 


335 


into  her  mouth  and  swallowed  it,  so  that  the  spirit  within  her 
revealed  to  her  everything  which  God  desired  the  Indians  to  do. 
By  means  of  such  gross  deceptions,  these  instruments  of  Satan 
sought  to  keep  the  poor  people  under  the  influence  of  the  powers 
of  darkness,  and  unfortunately  they  were  only  too  successful. 

Meanwhile  Tedpachsit  and  his  family  made  active  prepara- 
tions to  move  to  the  mission.  In  fact,  some  of  his  belongings 
had  already  been  brought  there,  when  the  prophet  got  in  touch 
with  him  and  easily  persuaded  him  to  change  his  mind.  Having 
fallen  into  disrepute  with  his  people,  and  being  in  momentary 
danger  of  his  life,  he  must  have  considered  it  the  better  part  of 
valor  to  bow  to  the  will  of  the  arch-deceiver,  whose  influence 
was  daily  becoming  greater  among  the  Indians.  If  what  he  is 
reported  to  have  said  is  true,  it  is  quite  likely  that  the  hope  that 
he  might  save  his  life,  forced  the  lie  from  his  lips.  He  is  said  to 
have  declared  that  he  was  convinced  that  the  teaching  of  the 
missionaries  was  entirely  false  and  led  its  adherents  on  the 
straight  path  to  hell,  because  he  had  known  more  than  one 
Indian  who  had  arisen  from  the  dead  and  every  one  assured  him 
that  there  were  no  Indians  in  hell ;  only  white  people. 

The  later  part  of  January,  1806,  several  Indians  brought  let- 
ters from  the  Helpers'  Conference  and  from  the  brethren  Zeis- 
berger  and  Mortimer.  The  Helpers'  Conference  advised  the 
missionaries  to  remove  to  another  place  and  establish  a  mission 
there.  In  answer  to  this,  Brother  Kluge  wrote  :  "We  read  your 
letter  with  a  great  deal  of  interest.  We  learn  from  it,  that  in 
accordance  with  the  plain  leading  of  the  Saviour,  you  advise  us 
to  leave  our  place  here,  and  to  look  about  for  another  neighbor- 
hood in  the  Indian  country,  with  the  view  of  establishing  a  new 
work.  This  matter  gave  us  a  great  deal  of  concern  at  first,  be- 
cause it  brought  to  mind  very  vividly  the  many  difficulties  con- 
nected with  the  establishment  of  this  settlement.  Now  we  can 
count  on  still  more,  because  we  have  no  outside  help  whatever. 

"But,  since  we  recognize  the  necessity  of  finding  another  loca- 
tion only  too  well,  and  as  we  are  now  fully  convinced  that  this  is 
the  will  of  our  Lord  and  Saviour,  in  full  reliance  on  His  gracious 
assistance,  we  will  be  glad  to  take  the  risk.  We  know  that  what 
He  asks  us  to  do,  He  expects  us  in  childlike  obedience  to  carry 
out.   To  Him  we  owe  body  and  soul.   We  therefore  accept  your 


336 


advice  in  the  matter  with  willing  minds,  and  will  accommodate 
ourselves  to  the  prescribed  direction.  The  more  we  recognize 
our  weakness  and  inability,  the  more  we  pray  to  the  dear  Lord 
that  He  should  have  mercy  upon  us  and  direct  our  way  in  ac- 
cordance with  His  holy  will.  We  have  different  localities  in 
mind,  which  might  be  proposed,  but  not  having  the  necessary 
knowledge  concerning  them,  we  will  not  say  anything  about 
them  for  the  time  being.  As  soon  as  something  definite  presents 
itself,  we  will  let  you  know  at  once. 

"It  is  remarkable  that  just  at  this  time  when  the  Lord  directs 
us  to  change  our  place  of  work,  we  hear  that  the  Indians,  who 
live  in  the  town  four  miles  from  here,  desire  to  move  to  the 
Mississippi  Valley.  For  this  reason  two  of  the  baptized  Indians 
who  are  with  us,  have  no  desire  to  accompany  us  elsewhere,  be- 
cause they  believe  that  we  would  now  enjoy  rest  and  peace 
where  we  are,  since  the  young  Indians,  who  have  given  us  the 
most  trouble,  are  about  to  leave.  We  are  aware,  however,  that 
these  two  think  more  of  their  houses,  which  they  are  loath  to 
leave,  than  of  anything  else.  This  matter  gives  us  considerable 
concern,  because  we  have  only  four  baptized  Indians  at  present, 
and  we  would  not  like  to  leave  one  of  them  behind.  We  know 
beforehand  that  such  would  quickly  revert  to  heathenism ;  at  the 
same  time,  we  cannot  on  their  account  act  contrary  to  the  di- 
rection of  the  Lord. 

"Since  we  have  no  outside  help  whatever,  we  will  be  com- 
pelled to  hire  a  man,  for  a  short  time,  to  assist  us  in  the  be- 
ginning of  a  new  place.  It  is  utterly  impossible  for  us  to  do  all 
the  work  alone ;  namely,  build  houses,  clear  the  land,  cut  wood, 
split  rails  and  plant,  and  do  the  many  other  things  that  a  new- 
settlement  will  bring  with  it.  This  would  naturally  involve  some 
expense,  but  we  have  confidence  in  our  brethren  that  they  will 
not  deny  us  the  necessary  means."  Soon  after  this  letter  was 
written,  Joshua  was  dispatched  to  Woapicamikunk  to  ascertain 
from  Tedpachsit  and  a  number  of  friendly  Indians  where  a  suit- 
able locality  might  be  found  for  a  new  station.  To  Joshua's 
great  surprise,  he  found  that  they  were  wholly  unfriendly  to  the 
project  and  to  the  work  of  God  in  general.  They  advised  the 
Christians  to  remain  where  they  were. 


337 


But  the  missionaries  were  not  so  easily  discouraged.  Brother 
Luckenbach  and  Joshua  went  up  the  river  to  spy  out  the  land, 
but  they  found  no  place  suitable  for  a  new  station.  They  next 
went  south  for  a  distance  of  eight  miles  or  more.  Again  they 
were  unsuccessful.  Then  they  turned  their  eyes  to  the  Missis- 
sinnaway  or  Lemachtesink,  which  was  a  whole  day's  journey 
away.  The  prospects  in  that  vicinity  were  not  any  too  good, 
there  being  little  open  land  available  for  planting  purposes.  But 
since  this  seemed  the  only  place  at  all  suitable,  and  one  to  which 
no  intoxicants  would  be  brought,  they  concluded  to  weigh  mat- 
ters carefully  before  passing  it  by.  Their  further  explorations, 
however,  were  soon  brought  to  an  untimely  end.  When  the 
Indians  learned  that  they  intended  to  settle  elsewhere,  and  that, 
too,  against  their  advice,  they  were  greatly  displeased.  They 
said:  "The  Christians  have  a  good  place  where  they  are  now, 
what  more  do  they  want  ?  They  are  here  but  five  years  and  now 
they  want  to  move  away.  If  allowed  to  do  so,  they  will  scatter 
the  wild  game  still  more,  therefore  we  will  not  permit  it.  If  they 
do  not  care  to  remain  where  the  Chiefs  originally  placed  them, 
they  must  go  where  they  came  from." 

But  the  missionaries  were  not  satisfied  and  decided  to  ac- 
quaint the  Chiefs  with  their  intention.  The  following  message 
was  therefore  sent  to  Woapicamikunk :  "Friends,  last  fall,  as 
you  remember,  the  Christian  Indians  from  the  Muskingum  and 
we  renewed  our  friendship  with  you.  At  that  time  we  were  glad 
to  learn  that  you  were  still  pleased  to  have  us  near  you.  We  like 
to  be  with  you  and  do  not  want  to  separate  ourselves  from  you, 
in  spite  of  the  fact  that  so  few  of  your  number  have  accepted  the 
Word  of  God,  which  we  proclaim.  We  pray  God'  that  He  may 
give  you  a  true  desire  for  His  Word,  for  faith  in  the  gospel 
alone  can  make  you  happy.  Now,  friends,  hear  what  we  have 
to  say  further.  You  know  that  it  is  almost  five  years  since  we 
came  here,  where  the  Chiefs  placed  us.  We  have  learned  during 
that  time,  that  this  is  not  a  good  place  for  the  Christian  Indians. 
Because  it  is  essential  that  we  live  more  undisturbed  and  in  a 
quieter  place,  we  came  to  the  conclusion  that  it  would  be  better 
if  we  would  move  a  little  farther  to  one  side,  where  such  of  your 
number  as  desire  to  embrace  the  gospel  might  move  and  live 
unmolested.   We  ask  you,  therefore,  for  permission  to  seek  for 


338 


a  more  suitable  location  than  our  present  one.  Undoubtedly 
you  can  give  us  good  advice  in  the  matter,  because  you  are 
better  acquainted  around  here  than  we.  This  is  what  we  would 
ask  of  you,  our  friends.  We  sincerely  desire  you  to  regard  us 
ever  as  your  friends,  yea,  as  your  own  flesh  and  blood." 

Brother  Luckenbach  and  Joshua  were  the  bearers  of  this  mes- 
sage to  the  assembled  Indians  in  Woapicamikunk.  To  then- 
great  astonishment,  the)'  were  not  so  much  as  given  a  decent 
hearing.  One  of  the  Chiefs  handed  back  the  wampum,  saying, 
that  they  were  busy  with  more  important  matters ;  that  the 
young  people  now  reigned  and  that  the  old  no  longer  had  any- 
thing to  say ;  the  Christians  should  stay  where  they  were.  The 
messengers  remonstrated,  whereupon  they  were  informed  in 
great  wrath,  that  they  could  do  as  they  pleased,  there  was  noth- 
ing further  to  say.  With  sad  hearts,  Brother  Luckenbach  and 
Joshua  returned  home. 

About  this  time  the  newly-baptized  Hannah,  actuated  by  fear, 
secretly  went  to  Woapicamikunk  to  the  heathen  festival.  She 
thought  she  could  go  and  return  without  having  the  mission- 
aries find  out  that  she  had  been  away.  Her  plan  did  not  work. 
When  she  was  ready  to  go  home,  she  was  informed  that  she  had 
to  stay  an  indefinite  length  of  time.  Several  days  later  an  Indian 
came  to  Joshua's  house  and  gave  utterance  to  all  sorts  of 
blasphemous  lies.  He  said  that  the  Indians  knew  only  too  well 
that  as  soon  as  any  one  was  baptized,  he  was  henceforth  in 
league  with  the  devil  and  belonged  to  him.  He  expressed  pity 
for  Joshua  that  he  was  so  deceived.  Joshua  told  him  to  spend 
all  his  pity  on  himself,  because  he  was  the  one  who  was  de- 
ceived and  blind  and  ignorant,  preferring  to  believe  the  lies  of 
heathen  teachers  to  the  Word  of  God.  The  scoffing  visitor 
laughed  him  to  scorn.  This  same  fellow  afterwards  came  to  the 
missionary's  house  and  begged  for  something  to  eat.  Re- 
membering the  words  of  our  Lord  Jesus  Christ  when  he  said : 
"If  your  enemy  hungers,  feed  him,"  he  received  the  desired  food. 

Though  convinced  that  the  Indians  hated  them  most  cordially, 
and  that  they  would  have  nothing  further  to  do  either  with  them 
or  the  cause  of  the  Lord,  the  faithful  missionaries  proved  that 
they  were  shepherds  of  the  sheep,  and  not  hirelings.  In  spite  of 
their  cold  reception  at  Woapicamikunk  and  the  manifest  oppo- 


339 


sition  of  the  new  Chiefs  to  their  locating  elsewhere,  they  still 
cherished  the  hope  that  the  Lord  would  open  the  way  to  some 
other  place  where  they  might  establish  a  new  work.  To  this 
end,  they  scoured  the  neighboring  country  still  further,  but  alas ! 
their  hopes  were  definitely  blasted  by  the  sad  occurrence  of  the 
memorable  thirteenth  of  March. 

On  this  day,  seven  savages  of  the  wildest  sort,  with  their  faces 
painted  black,  came  to  the  mission  and  led  away  Joshua  by  force. 
They  said  that  his  presence  was  demanded  immediately  at 
Woapicamikunk,  where  the  Indians  were  assembled  at  the  call 
of  the  prophet  to  conduct  a  thorough  investigation  looking  to 
the  extirpation  of  sorcery,  and  the  use  of  poison,  which  they  be- 
lieved at  the  bottom  of  the  many  deaths  that  had  occurred  so 
recently.  Hither  Joshua  was  to  have  come  a  few  weeks  before, 
but  fortunately  he  had  not  been  at  home  when  the  messenger 
came  to  lead  him  away.  When  told  of  the  occurrence  later  on, 
Joshua  said:  "May  God  protect  me!  I  do  not  want  to  have 
anything  to  do  with  their  heathenish  ways.  My  constant  prayer 
is  that  the  Lord  should  take  care  of  me  in  these  evil  times  and 
keep  me  faithful  to  the  end."  But  this  time  he  had  to  go  and  give 
an  account  of  himself.  The  missionaries  remonstrated  with  all 
their  might,  saying  that  Joshua  was  a  Christian  and  had  nothing 
to  do  with  the  heathen,  but  their  energy  and  breath  were  wasted 
entirely.  Theresa  was  now  the  only  Christian  Indian  left  at  the 
mission.  Their  feeling  cannot  be  imagined,  much  less  described. 
In  their  anguish  they  turned  to  the  Lord  for  refuge,  pleading 
mightily  that  He  should  have  mercy  on  them,  and  especially  on 
the  soul  of  poor  Joshua.  Several  days  later,  they  learned  that 
he  had  been  brought  face  to  face  with  the  accused  Chief  and 
easily  proved  that  the  charge  against  him  was  false.  Thereupon 
Tedpachsit  confessed  that  he  had  told  a  lie  out  of  fear,  with  the 
hope  that  he  might  in  this  way  quiet  the  excited  mob,  knowing 
all  the  time  that  Joshua  was  innocent. 

It  was  at  the  instigation  of  the  crafty  prophet  that  the  young 
Indians  had  banded  together,  dismissed  their  Chiefs  and  taken 
a  large  number  of  Indians  prisoners.  Any  one  hostile  to  the 
prophet  and  his  plans  was  promptly  denounced  as  a  sorcerer  or 
as  one  guilty  of  dealing  out  poison  to  the  destruction  of  the 
Indians,  and  put  to  death.   The  deposed  Tedpachsit  was  first  to 


340 


be  tried  for  poisoning  Indians.  There  was  a  reason  for  this.  At 
the  bottom  of  the  false  charge  was  the  prophet's  hatred  against 
the  poor  old  man,  'because  it  had  been  through  his  influence  that 
the  whites  were  able  to  make  the  treaty  with  the  Indians,  in 
1804,  whereby  a  large  tract  of  land  between  the  Wabash  and  the 
Ohio  Rivers  was  ceded  to  the  United  States.  Being  innocent  of 
the  accusation,  Tedpachsit  had  nothing  to  confess.  Thereupon 
his  accusers  bound  him  to  a  stake  and  began  to  torture  him  over 
a  slow  fire.  It  was  then  that  the  lie,  which  so  cruelly  involved 
Joshua,  was  wrung  from  his  parched  lips. 

Though  freed  from  the  charge  against  him,  Joshua  was  not 
allowed  to  go  home.  The  prophet  was  not  present  at  the  pre- 
liminary examination,  therefore  all  the  suspects  were  kept  under 
close  guard  until  he  should  arrive.  Pretending  that  he  could 
read  men's  thoughts  as  well  as  their  faces,  and  bring  to  light 
everything  that  was  hid,  the  prophet  came  to  Woapicamikunk  to 
show  the  Delawares  who  among  them  were  guilty  of  having 
poison  in  their  possession.  The  Indians  made  it  very  easy  for 
him,  because  they  always  told  him  beforehand  whom  they  sus- 
pected. All  that  he  had  to  do  was  to  confirm  their  suspicions, 
and  they  were  perfectly  satisfied.  Meanwhile  the  fate  of  Joshua 
and  the  other  prisoners  hung  in  the  balance. 

When  the  prophet  arrived,  the  Indians  were  commanded  to 
seat  themselves  in  a  circle,  and  with  a  great  deal  of  pomp  and 
ceremony,  a  large  number  were  pronounced  guilty  of  sorcery* 
or  of  concealing  poison.  Hockingpomsga  was  also  among  the 
prisoners.  When  the  prophet  was  asked  concerning  Joshua, 
whom  he  could  see  with  half  an  eye  that  they  suspected  and 
wanted  out  of  the  way,  he  said  that  he  had  no  poison,  but  an  evil 
spirit,  by  means  of  which  he  could  destroy  the  Indians.  What 
more  could  they  want  ?  They  had  now  heard  what  they  had  de- 
sired for  a  long  time.    The  condemned  prisoners  were  kept 


*The  sorcerers  were  supposed  to  occasion  disease  and  death  at  will.  It 
was  believed  that  one  of  the  most  skillful  sorcerers  could  kill  a  man  within 
twenty-four  hours,  and  that  not  necessarily  with  poison,  but  by  the  employ- 
ment of  the  black  art,  which  was  effective  for  a  distance  of  four  or  five 
hundred  miles.  The  Indians  pretended  that  their  witchcraft  and  poison 
had  no  effect  on  white  people,  because  they  ate  too  much  salt. 


34i 


under  the  closest  surveillance  until  the  punishment  of  death 
might  be  meted  out  to  them. 

Tortured  by  the  thought  of  Joshua's  probable  fate,  the  mis- 
sionaries could  neither  eat  nor  sleep.  On  the  seventeenth  of 
March  their  troubles  increased.  They  were  overwhelmed  with 
horror  and  anguish  as  they  saw  ten  murderous  Indians,  with 
faces  painted  black,  bring  Tedpachsit*  near  their  settlement.  In 
full  sight  of  the  mission,  the  cruel  barbarians  built  a  large  fire. 
When  all  was  in  readiness,  his  own  son  buried  the  war-hatchet 
in  the  head  of  the  unfortunate  old  man,  and  then,  while  still 
alive,  they  cast  him  bodily  into  the  roaring  flames.  With  fiendish 
glee  they  danced  about  the  fire  and  made  merry  over  the  pitiful 
cries  and  frightful  contortions  of  their  hapless  victim.  Both  the 
prairies  and  the  woods  were  set  on  fire  by  the  cruel  procedure. 
Imagine  the  horror  and  amazement  of  the  missionaries,  when 
the  inhuman  monsters  came  into  their  house,  after  the  cold- 
blooded murder,  boasting  of  what  they  had  done  and  asking  for 
something  to  eat,  and  tobacco  for  their  pipes.  Nothing  was  left 
but  to  accede  to  their  request.  The  son,  wearing  his  father's 
belt  of  wampum,  and  displaying  a  number  of  articles  that  had 
been  taken  from  the  helpless  victim  before  his  murder,  said : 
"This  belonged  to  him,  who  discarded  my  mother  and  his  oldest 
children,  and  took  unto  himself  a  young  wife." 

The  missionaries  composed  themselves  as  well  as  they  could 
under  the  terrible  circumstances,  and  inquired  after  their  old  in- 
terpreter, and  what  was  to  become  of  him.  They  answered  that 
Joshua  was  not  a  prisoner  without  a  reason ;  that  they  knew  well 
enough  that  he  was  familiar  with  the  black  art,  by  means  of 
which  he  could  destroy  Indians  and  make  them  tame,  and  that 
his  being  a  Christian  was  mere  pretence.  The  missionaries 
tried  their  best  to  convince  them  that  they  were  wrong,  but  in 
vain.  They  therefore  sent  a  message  to  the  captains  of  the  wild 
and  irresponsible  savages,  reminding  them  that  Joshua  was  an 
old  believer  and  had  nothing  to  do  with  those  things  charged 
against  him;  that  he  had  never  had  anything  to  do  with  them, 
because  he  belonged  to  God  and  shunned  every  work  of  the 


*After  the  murder  of  Tedpachsit,  the  Delawares  elected  as  their  head 
chief  Thahutoowelend,  of  the  Turkey  tribe. 


342 


devil ;  and  furthermore,  that  he  was  a  Mohican,  and,  as  they 
knew  well  enough,  had  come  here  with  them  as  their  interpreter  ; 
that  they  demanded  his  immediate  release,  because  they  con- 
sidered what  they  did  to  him,  as  done  unto  them.  In  spite  of  the 
fact  that  the  murderers  knew  full  well  that  the  prisoner  would 
be  put  to  death  that  very  day,  they  promised  that  they  would 
deliver  the  message  and  that  no  harm  should  befall  him. 

Brother  Kluge  writes  in  this  connection :  "After  we  were 
once  more  alone,  such  a  feeling  of  sadness  overpowered  us  that 
we  burst  into  loud  weeping.  We  threw  ourselves  on  our  knees 
before  the  Lord  in  prayer,  and  besought  Him  for  strength  and 
resignation  to  His  will.  We  pleaded  that  He  should  protect  us 
and  our  poor  Joshua  with  His  powerful  hand,  at  the  same  time 
commending  our  souls  and  that  of  our  interpreter  to  His  most 
gracious  care.  We  prayed  that  He  should  grant  us  strength  to 
remain  faithful  unto  death,  should  it  be  His  will  that  both  we 
and  Joshua  should  lose  our  lives  at  the  hands  of  the  frenzied 
savages.  In  spite  of  the  fact  that  we  had  heard  that  the  Indians 
suspected  that  we  and  all  other  teachers  of  Christian  Indians 
took  away  all  poison  from  the  converts,  and  kept  it,  so  that  they 
might  be  made  sick  or  put  to  death,  if  they  failed  to  do  as  they 
were  told  ;  and  though  we  did  not  know  how  far  the  Evil  Spirit 
might  lead  the  savages,  or  what  our  fate  would  be,  since  they 
had  threatened  to  put  out  of  the  way  any  one  who  would  in  the 
least  oppose  their  actions,  our  anxious  hearts  constrained  us  to 
send  a  message  to  the  assembled  Indians.  We  resolved  to  make 
a  strong  effort  to  rescue  Joshua,  and  if  we  failed  in  that,  to  have 
at  least  a  last  word  with  him,  or  die  in  the  attempt. 

"Because  it  was  impossible  for  me  to  leave  my  wife  and  chil- 
dren alone  in  this  terrible  state  of  affairs,  Brother  Luckenbach 
volunteered  to  go,  with  the  intention,  however,  of  looking  up  a 
trader  on  the  way,  who  would  accompany  him.  With  high 
courage  he  rode  away  in  the  early  morning  of  the  eighteenth, 
but  he  had  not  gone  more  than  half  way,  before  he  met  the 
Tndian  Chief  Kiktuchwenind,  who  told  him  that  Joshua  had 
been  murdered  the  day  before." 

The  missionaries  learned  later  that  his  persecutors  had  formed 
a  ring  about  him,  after  they  had  conducted  him  to  a  large  fire, 
and  then  demanded  that  he  should  confess  how  many  lives  he 


343 


had  already  destroyed  by  means  of  his  evil  spirit.  After  he  had 
solemnly  declared  his  innocence,  one  of  the  savages  stepped  out 
of  the  ring  and  walked  to  the  fire,  apparently  for  the  purpose  of 
lighting  the  pipe,  stuffed  with  tobacco,  at  the  end  of  his  toma- 
hawk. When  he  came  back  from  the  fire,  he  gave  Joshua  a  blow 
on  the  head  with  his  tomahawk.  Others  followed  suit,  whereat 
all  raised  a  tremendous  shout,  and  barbarous  hands  took  the 
bleeding  body  and  threw  it  into  the  flames,  where  it  was  wholly 
consumed. 

This  was  the  most  terrible  blow  of  all.  Brother  Kluge  writes : 
"Anguish  and  terror  took  possession  of  us,  and  we  could  not 
think  clearly  on  account  of  fright ;  sighs  and  tears  were  now  our 
portion.  After  we  regained  our  senses  somewhat,  our  first 
thought  was  to  sell  everything  and  flee  to  Goshen.  Indeed,  we 
had  every  preparation  made  to  do  this,  when  all  of  a  sudden  cold 
weather  set  in,  and  we  were  hindered  from  going,  on  account  of 
the  little  children.  After  several  days,  we  heard  that  Joshua  had 
spoken  a  great  deal  at  the  place  of  his  martyrdom,  and  that  in  a 
language  which  the  savages  could  not  understand.  From  this 
we  suppose  that  he  must  have  prayed  to  the  Saviour  in  German, 
because  he  was  in  a  very  encouraging  state  of  mind  and  heart, 
when  the  savages  took  him  away  from  here.  Furthermore,  we 
heard  that  the  Indians  built  an  enormous  fire,  threw  Joshua  into 
it,  and  though  they  constantly  fed  the  flames,  after  two  hours  his 
body  was  but  slightly  scorched,  which  enraged  them  all  the 
more.  After  that  they  built  a  still  larger  fire,  and  even  then  his 
remains  were  not  wholly  reduced  to  ashes  before  morning." 

Many  other  victims  were  burned  to  death.  Among  them  was 
an  old  Indian  woman  named  Caritas,  who  had  been  baptized  by 
the  Brethren  in  former  days.  She  had  visited  at  Bethlehem 
many  times  in  her  earlier  years.  Having  fled  westward  to  es- 
cape the  murderous  whites,  who  had  killed  so  many  of  her  rela- 
tives and  friends,  she  became  the  unfortunate  victim  of  her  own 
people's  superstition  and  cruelty.  As  soon  as  the  prophet  saw 
that  she  was  suspected  by  the  Indians,  she  was  at  once  con- 
demned as  a  witch,  and  her  terrible  fate  soon  overtook  her. 
Caritas  had  no  connection  with  the  mission.  A  young  Indian, 
commonly  known  as  Billy  Patterson,  the  nephew  of  Tedpachsit, 
was  likewise  accused  of  witchcraft,  and  burned.   The  wife  of  the 


344 


old  Chief  was  also  found  guilty,  but  her  life  was  saved  by  her 
brother,  who  boldly  stepped  up  to  her,  took  her  by  the  hand  and 
led  her  out  of  the  council  house.  Strange  to  say,  he  did  not  meet 
with  the  least  opposition.  Later  on  this  same  man  returned  and 
defied  the  prophet,  by  exclaiming:  "The  Evil  Spirit  has  come 
among  us,  and  we  are  killing  each  other." 

The  mission  diary  contains  an  account  of  a  somewhat  similar 
deliverance,  and  it  is  more  than  likely  that  the  reference  is  to 
the  same  occasion.  The  missionaries  heard  that  the  savages 
had  attempted  to  put  to  death  the  only  remaining  Delaware 
Chief,  Hockingpomsga,  and  the  Chief  of  the  Nanticokes  to- 
gether with  six  other  Indians,  but  when  they  were  about  to  be 
thrown  into  the  flames,  their  friends  arose,  took  weapons  and 
sprang  among  the  murderers,  threatening  to  kill  any  one  who 
would  attempt  to  interfere.  The  hand  of  execution  was  stayed, 
but  the  victims  did  not  feel  safe  or  easy.  For  this  reason,  the 
most  well-to-do  among  them  secretly  sent  to  the  prophet  a 
hundred  strings  of  wampum,  besides  cows  and  silver.  They 
were  promptly  set  free  on  the  pretext  that  they  had  purchased 
their  release.  This  unsettled  state  of  affairs  continued  until  the 
beginning  of  May.  It  would  have  lasted  still  longer  and  many 
more  innocent  people  would  have  fallen  victims  to  the  cruelty  of 
the  barbarians,  had  not  one  of  the  tribes  revolted  and  with  fear- 
ful threatening  called  a  halt  to  the  wanton  bloodshed.  For  a 
time,  it  looked  as  if  a  bloody  revolution  would  come  to  pass,  but 
fortunately  the  matter  blew  over  without  any  serious  results. 

On  the  twenty-third  of  March,  the  missionaries  received  word 
from  the  Indians  through  a  trader,  that  they  had  no  intention  of 
hurting  them,  but  that  they  should  leave  the  Indian  country  as 
soon  as  possible.  Though  greatly  alarmed,  they  did  not  want 
to  go  away  before  they  had  heard  from  the  Indians  in  a  more 
direct  way.  Accordingly  Brother  Luckenbach  went  to  the  as- 
sembled savages  at  Woapicamikunk  and  asked  what  their 
pleasure  was  concerning  them.  He  was  told  that  the  white 
teachers  were  neither  wanted  nor  needed  ;  that  strictly  speaking, 
they  had  never  been  invited  to  come;  that  they  had  merely  re- 
quested their  own  relations  on  the  Muskingum  River  to  move 
to  them,  but  that  the  White  Eyes,  Kilbucks  and  other  families, 
whom  they  had  especially  wanted,  had  not  responded. 


345 


They  boldly  declared  that  the  missionaries'  teaching  was  not 
of  God.  It  might  be  good  enough  for  white  people,  but  it  would 
not  do  for  the  Indians.  "We  know  what  is  right  and  wrong," 
they  said,  "and  have  no  need  that  any  one  should  try  to  tell  us 
how  to  live.  That  may  have  been  necessary  in  former  days,  but 
things  are  different  now.  Any  Indian  who  allows  himself  to  be 
baptized  makes  a  covenant  with  the  devil.  The  old  Chiefs  are 
no  longer  alive  and  whatever  promises  they  may  have  made  are 
no  longer  in  force ;  they  do  not  concern  us.  You  may  know, 
once  for  all,  that  no  Indians  will  come  to  hear  you  preach  the 
Word  of  God,  so  there  is  no  reason  why  you  should  remain. 
But,  if  you  insist  on  staying  where  you  are,  you  are  at  perfect 
liberty  to  do  so.  You  can  do  as  you  please  and  we  will  do  as  we 
please."  With  this  Luckenbach  had  to  rest  content,  and  there 
was  nothing  for  him  to  do  but  to  return  home.  In  the  mean- 
time, the  murder  of  helpless  victims  continued. 

Nothing  but  the  grace  of  God  could  sustain  the  missionaries 
under  the  constant  strain  of  these  perilous  times.  After  what 
they  had  passed  through,  and  after  they  had  been  told  by  the 
young  savages  who  hated  them  intensely,  that  if  they  decided  to 
remain  at  their  post,  they  would  do  so  at  their  own  risk,  they 
were  anxious  to  leave  the  White  River  as  soon  as  possible. 
Among  other  things,  Brother  Kluge  wrote  to  the  Helpers'  Con- 
ference as  follows :  "My  poor  wife  is  comfortless  and  in  a 
pitiable  frame  of  mind.  The  fear  and  terror  inspired  by  the 
actions  of  the  unbridled  savages  have  so  broken  her  down  in 
body  and  spirit,  that  she  positively  refuses  to  remain  here  any 
longer.  It  is  all  that  I  can  do  to  persuade  her  to  stay  long 
enough  for  us  to  learn  the  will  of  our  brethren  in  the  matter. 

"No  one  can  blame  my  wife  for  feeling  the  way  she  does.  Be- 
ing the  mother  of  three  little  children  who  are  dependent  upon 
her,  it  is  doubly  hard  for  her  to  live  under  these  terrible  con- 
ditions. We  can  never  tell  how  soon  new  dangers  may  arise 
and  we  shall  have  to  flee  for  our  lives.  Brother  Luckenbach  and 
I  feel  about  the  same  as  my  wife.  And  yet,  being  men,  we  are 
better  able  to  cope  with  the  many  trials  that  beset  us.  In  full 
confidence,  dear  brethren,  that  you  must  understand  our  dis- 
tressing situation  and  will  not  take  our  request  amiss,  my  wife 
16 


346 


and  I  herewith  most  humbly  beg  you  to  call  us  away  from  this 
post:  We  assure  you  that  we  are  ready  to  be  used  elsewhere  in 
the  service  of  the  Lord,  but  we  do  want  to  leave  here.  With  the 
sincere  hope  that  you  will  not  deny  us  this  petition,  dear 
brethren,  we  await  with  the  greatest  eagerness  your  answer. 
Believing  that  we  may  expect  a  reply  by  the  end  of  July,  one  or 
the  other  will  go  to  Cincinnati  at  that  time  to  get  your  letter." 

On  the  eighteenth  of  April,  two  white  men  brought  a  letter  to 
the  Indians  from  Governor  Harrison,  in  which  he  strongly  con- 
demned their  wicked  conduct  and  especially  their  murder.  He 
wrote:*  "My  Children,' — My  heart  is  filled  with  grief,  and  my 
eyes  are  dissolved  in  tears  at  the  news  which  has  reached  me. 
You  have  been  celebrated  for  your  wisdom  above  all  the  tribes 
of  red  people  who  inhabit  this  great  island.  Your  fame  as 
warriors  has  extended  to  the  remotest  nations,  and  the  wisdom 
of  your  Chiefs  has  gained  you  the  appellation  of  grandfathers 

from  all  the  neighboring  tribes  My  Children,  tread  back 

the  steps  you  have  taken,  and  endeavor  to  regain  the  straight 
road  which  you  have  abandoned.  The  dark,  crooked  and  thorny 
one,  which  you  are  now  pursuing,  will  certainly  lead  to  endless 
woe  and  misery.  But  who  is  this  pretendedi  prophet  who  dares 
to  speak  in  the  name  of  the  Great  Creator?  Examine  him.  Is 
he  more  wise  and  virtuous  than  you  are  yourselves,  that  he 
should  be  selected  to  convey  to  you  orders  of  your  God?  De- 
mand of  him  some  proofs,  at  least,  of  his  being  the  messenger 
of  deity.  If  God  has  really  employed  him,  he  has  doubtless 
authorized  him  to  perform  some  miracles,  that  he  may  be  known 
and  received  as  a  prophet. 

"If  he  is  really  a  prophet,  ask  him  to  cause  the  sun  to  stand 
still,  the  moon  to  alter  its  course,  the  rivers  to  cease  to  flow,  or 
the  dead  to  rise  from  their  graves.    If  he  does  these  things,  you 

may  then  believe  that  he  has  been  sent  from  God  My 

Children,  do  not  believe  that  the  great  and  good  Creator  of 
mankind  has  directed  you  to  destroy  your  own  flesh;  and  do  not 
doubt  but  that,  if  you  pursue  this  abominable  wickedness,  His 
vengeance  will  overtake  and  crush  you.   The  above  is  addressed 


*From  Drake's  "Life  of  Tecumseh." 


347 


to  you  in  the  name  of  the  Seventeen  Fires.*  I  now  speak  to  you 
from  myself,  as  a  friend  who  wishes  nothing  more  sincerely  than 
to  see  you  prosperous  and  happy.  Clear  your  eyes,  I  beseech 
you,  from  the  mist  which  surrounds  them.  No  longer  be  im- 
posed upon  by  the  arts  of  an  impostor.  Drive  him  from  your 
town,  and  let  peace  and  harmony  once  more  prevail  among  you. 
Let  your  poor  old  men  and  women  sleep  in  quietness,  and  banish 
from  their  minds  the  dreadful  idea  of  being  burned  alive  by  their 
friends  and  countrymen.  I  charge  you  to  stop  your  blood} 
career ;  and  if  you  value  the  friendship  of  your  father,  the  Presi- 
dent, if  you  wish  to  preserve  the  good  opinion  of  the  Seventeen 
Fires,  let  me  hear  by  return  of  the  bearer,  that  you  have  de- 
termined to  follow  my  advice."  The  Governor's  message  was 
received  with  indifference  and  apparently  made  little  impression. 

Another  horrible  experience  awaited  the  missionaries  on  the 
seventeenth  of  May.  The  baptized  Indian,  Thomas  White  Eyes, 
who  had  come  with  Charles  Henry  the  year  before,  brought  a 
large  quantity  of  whiskey  to  the  outskirts  of  the  Christian  vil- 
lage and  the  consequence  was  that  a  terrible  carousal  ensued. 
This  lasted  a  number  of  days  and  nights,  during  which  time  one 
of  the  participants  was  killed.  White  Eyes  and  four  of  the 
wildest  .drunken  savages,  divested  themselves  of  every  shred  of 
clothing  and  then  rode  into  the  mission  settlement,  with  the 
most  bloodcurdling  yells.  Two  of  them  attempted  to  ride  into 
Brother  Kluge's  house,  and  they  might  have  succeeded  had  they 
not  been  kept  back  by  two  women  hitting  their  horses  on  the 
head.  At  last  the  savages  gave  up  the  attempt.  These  and 
other  brutalities  filled  the  hearts  of  the  missionaries  and  the 
children  with  fear  and  trembling.  As  soon  as  they  could,  they 
left  the  house  and  fled  to  the  woods  for  safety.  Brother  Lucken- 
bach,  who  had  to  stay  behind  to  lock  up  the  doors,  and  conse- 
quently was  unable  to  go  with  the  other  fugitives  at  once,  was 
discovered  by  one  of  the  ruffians. 

Let  Brother  Luckenbach  tell  the  experience  in  his  own  words  : 
"He  demanded  something  to  eat,  but,  told  that  the  doors  were 
all  locked,  and  that  there  were  no  provisions  at  hand,  except  a 


*Seventeen  Fires  meant  the  seventeen  States  which  then  composed  the 
Union. 


348 


little  sour  milk  in  the  ante-room,  he  was  apparently  satisfied 
with  this  declaration.  The  Indian  seemed  satisfied  with  the 
milk.  But  after  he  had  drunk  it,  he  insisted  that  I  accompany 
him  to  the  drinking  place.  This  was  refused.  The  savage  then 
declared  that  if  I  would  not  go  freely,  he  would  compel  me  to 
go.  Having  wrestled  together  for  some  time,  and  finding  that 
he  could  not  overpower  me,  he  became  enraged.  Seizing  a 
hatchet,  he  brandished  it  above  my  head  and  declared  he  would 
dash  my  brains  out.  I  thought  it  the  better  part  of  valor  to  go 
with  him. 

"The  savage,  swinging  his  hatchet,  came  on  behind,  crying 
aloud  that  he  had  taken  a  white  prisoner.  A  squaw  tried  to 
wrest  the  hatchet  from  him,  but  he  was  too  strong.  On  reaching 
his  party,  consisting  of  about  eight  Delawares,  who  were  lying 
around  a  keg  of  whisky,  and  among  whom  I  recognized  one 
Thomas  White  Eyes,  who  also  knew  me  well,  the  drunken 
savage  once  more  cried  out:  'Here  I  bring  a  white  prisoner!' 
Eyeing  him  sternly,  White  Eyes  said  to  the  ruffian :  'That  is  my 
friend  !  If  you  do  him  the  least  harm,  you  will  get  into  trouble 
with  me.'  Turning  to  me,  he  quietly  asked  me  to  take  a  seat. 
Taking  away  the  hatchet  from  the  Indian,  he  handed  it  to  me, 
and  said  to  the  Indian:  'We  like  to  drink  whisky;  but  he  does 
not,  and  I  will  not  permit  you  to  compel  my  friend  to  do  a  thing 
that  goes  against  him.'  Then  turning  to  me,  he  told  me  to  go  in 
peace,  which  I  was  only  too  glad  to  do.  I  then  went  to  the 
woods  whither  Brother  and  Sister  Kluge  and  the  children  had 
fled.  Toward  evening,  the  savages  left  the  neighborhood  and 
before  nightfall,  we  returned  home,  where  everything  was  found 
unmolested." 


349 


CHAPTER  X 

THE  STATION  ABANDONED  AND  THE  JOURNEY  FROM  WHITE  RIVER 
TO  BETHLEHEM 

The  little  congregation  had  dwindled  down  to  but  two  Indian 
members,  Theresa  and  Hannah,  of  whom  the  former  continued 
faithful  to  the  end,  while  Hannah  seemed  to  think  more  of  the 
honor  of  the  heathen  than  the  honor  of  God.  Not  having  an 
interpreter  since  the  cruel  death  of  Joshua,  the  work  of  preach- 
ing the  gospel  was  necessarily  hampered.  Nevertheless,  the 
missionaries  kept  up  the  regular  Sunday  services  until  they  left, 
even  though  the  number  of  hearers  was  for  the  most  part  limited 
to  the  scriptural  two  or  three  gathered  in  the  name  of  the  Lord. 
During  the  early  part  of  August,  definite  word  was  received 
from  Bethlehem  that  they  might  leave  the  White  River.  In 
answer  to  this  official  communication,  Brother  Kluge  wrote : 

"Your  letters  of  the  twenty-first  of  May  and  twenty-ninth  of 
June  reached  us  at  the  same  time.  They  came  on  the  second  of 
August,  to  our  great  joy  and  comfort,  through  Brother  Lucken- 
bach.  I  want  to  thank  you  most  heartily,  brethren  of  the 
Helpers'  Conference,  for  your  tender  interest,  your  paternal 
care  and  faithfulness  in  our  sorrowful  condition.  In  your  letter 
of  the  twenty-first  of  May,  I  learn  that,  under  the  guidance  of 
the  dear  Saviour,  our  mission  is  given  up  for  the  time  being, 
and  that  we  shall  leave  the  White  River  as  soon  as  possible  and 
move  to  Cincinnati,  where  Mr.  Ziegler  will  look  after  our  wants. 
We  heartily  wish  that  this  might  have  taken  place.  But  since 
Mr.  Ziegler  could  not  carry  out  your  wishes,  because,  as  he 
says,  he  had  neither  quarters  for  us  nor  a  man  with  whom  to 
send  your  letter,  we  are  still  at  our  old  place,  where  we  received 
your  communication.  Now,  however,  we  will  follow  your  di- 
rections to  leave  here  at  the  earliest  time,  and  we  will  proceed  to 
the  neighborhood  of  Cincinnati,  where  we  will  await  your 
further  decision. 

"Although  we  earnestly  longed  to  be  called  away  from  here, 
because  of  our  dangers,  I  must  confess  that  it  is  with  a  heavy 


35o 


heart  that  I  leave  this  post.  When  I  remember  the  many  diffi- 
culties, dangers  and  sorrows,  with  which  we  had  to  struggle  all 
these  years,  and  with  how  many  tears  and  sighs  we  preached  the 
atonement  among  these  heathen,  it  is  disheartening  that  our 
aim  has  not  been  realized  after  all.  The  poor  heathen  are  still 
languishing  in  sin,  reject  the  gracious  gospel  and,  under  no 
circumstances,  want  to  yield  themselves  to  Jesus ;  evidently  they 
prefer  to  remain  in  the  slavery  of  Satan,  When  I  think  of  all 
this,  my  heart  overflows  with  sadness,  and  I  breathe  one  more 
prayer  to  the  faithful  Saviour  for  a  gracious  visitation  upon  this 
impenitent  people.  I  cherish  the  fervent  hope,  that  what  we 
sowed  in  tears  may  some  time  bring  forth  fruit,  and  that  in  the 
end  Christ  may  find,  even  in  this  nation,  a  reward  for  His  suffer- 
ings. 

"In  your  letter  of  the  twenty-ninth  of  June,  I  see  that  you 
have  been  thinking  of  our  future.  In  regard  to  the  offer  made 
to  me  and  my  wife,  I  would  say  that  we  have  considered  the 
matter  carefully  and  find  that  we  cannot  accept  your  proposal, 
much  as  we  would  like  to  do  so.  The  following  reasons  will 
explain  our  position  in  the  matter:  (i)  It  is  difficult  to  find 
support  for  a  family  in  Cincinnati ;  (2)  Our  sojourn  there  would 
be  very  expensive ;  (3)  It  is  impossible  to  carry  out  your  sugges- 
tion to  go  out  from  Cincinnati  for  the  purpose  of  learning  what 
other  Indian  nation  might  be  found  to  which  we  could  preach 
the  gospel.  It  is  very  seldom  that  Indians  come  into  the 
neighborhood  of  that  city,  and  those  that  do  so  are  Delawares. 
Apart  from  these,  there  live  on  the  Wabash,  and  back  of  Fort 
Wayne,  the  Twechtowe,  Pottawatimis,  and  the  Kickapoos. 
These  people  are  twice  as  far  from  Cincinnati  as  the  Delawares, 
and  never  come  there.  Should  I  want  to  look  for  a  suitable 
opening  for  the  preaching  of  the  gospel  among  these  Indian 
nations,  I  would  have  to  travel  far  and  wide,  and  meanwhile  my 
wife  and  children  would  be  left  to  the  mercy  of  strangers.  Your 
plan  might  do  for  an  unmarried  man,  but,  under  the  circum- 
stances, it  is  impossible  for  me  to  carry  it  out,  much  as  I  might 
wish  to  do  so.  Therefore,  in  my  judgment,  our  sojourn  in  Cin- 
cinnati would  be  to  no  purpose. 

"Apart  from  this,  I  can  assure  you  that  since  we  are  here,  I 
have  learned  a  great  deal  about  other  Indian  nations.  The  Dela- 


35 


wares  are  not  the  worst  people  when  it  comes  to  wildness, 
drunkenness  and  all  other  abominations.  With  the  Chief  of 
the  Twechtowe  or  Miami  nation  I  am  well  acquainted,  have 
frequently  preached  to  him  the  gospel  of  salvation,  and  often 
inquired  if  his  people  did  not  desire  to  have  teachers  come 
among  them  to  preach  the  Word  of  God,  and  to  teach  them  the 
way  to  eternal  life.  But  unfortunately  he  always  found  objec- 
tions to  anything  like  this,  and  I  have  never  been  able  to  observe 
the  least  longing  or  desire  in  him  or  his  people  for  the  gospel. 

"The  few  Shawnees  who  live  in  this  neighborhood  are  for  the 
present  so  carried  away  with  their  heathen  teachers,  that  they 
do  not  want  to  hear  anything  but  their  foolish  teaching.  At  the 
same  time,  they  are  full  of  suspicion  against  the  white  people.  I 
must  admit,  that  everything  I  have  learned  about  the  Indian 
nations  mentioned  and  what  I  have  ascertained  from  personal 
observation,  gives  me  very  little  hope  that  the  gospel  would  be 
received  any  sooner  by  them  than  by  the  heathen  Delawares. 
And  especially  so  because  the  Indian  nations  in  this  neighbor- 
hood are  wholly  given  over  to  drunkenness.  I  therefore  have 
confidence  in  you,  dear  brethren,  that  you  will  not  think  ill  of 
us,  because  we  cannot  accept  your  proposition.  We  have  no 
pleasure  in  it  at  all,  for  the  reasons  given  above.  We  earnestly 
beg  you  to  let  us  know  as  soon  as  possible,  whether  my  famih 
and  I  shall  go  to  Goshen  or  come  to  you,  because  my  wife  is 
especially  anxious  to  reach  our  destination  before  winter  sets  in. 

"She  humbly  thanks  you  for  your  affectionate  interest  and 
sympathy.  She  wants  me  to  assure  you  that  any  thought  of  her 
recovery  is  out  of  the  question  until  she  hears  that  we  may  leave 
for  a  place  of  safety.  With  the  exception  of  Goshen,  she  would 
positively  have  no  pleasure  in  going  to  another  Indian  congre- 
gation. It  would  be  hard  on  her  to  travel  about  with  three  small 
children  in  the  Indian  country.  She  believes  herself  in  duty 
bound  to  tell  you  exactly  how  she  feels  in  the  matter,  and  beg^ 
you  not  to  think  ill  of  her.  She  faithfully  promises,  in  every 
other  way,  to  be  submissive  to  the  will  of  the  Saviour.  With  the 
hope  that  we  will  not  have  to  stay  over  winter  in  the  neighbor- 
hood of  Cincinnati,  we  decided  to  sell  our  cattle,  corn,  furniture, 
house  and  everything  else,  and  to  keep  our  horses,  which  we 
need  for  the  journey.   Because  we  cannot  get  anything  here  for 


352 


our  possessions  except  the  wares  of  the  trader,  or  horses,  we 
have  concluded  to  exchange  them  for  pack-animals.  We  can 
use  these  to  carry  away  our  goods,  and  in  this  way  we  will  be 
able  to  make  our  way  to  Goshen,  where  we  can  sell  them." 

Active  preparations  were  at  once  begun  to  close  up  the  mis- 
sion. A  trader  was  called  in,  and  they  agreed  to  let  him  have 
their  cattle,  horses,  other  live  stock,  some  household  goods, 
corn  and  other  things  in  exchange  for  four  good  horses.  This 
arrangement  made  rather  expensive  horses,  but  it  was  the  best 
they  could  do  under  the  circumstances.  They  made  their  prepa- 
rations as  secretly  as  possible,  with  the  intention  of  announcing 
their  departure  just  before  they  were  to  leave.  But  the  Indians 
did  not  have  to  wait  for  a  formal  announcement.  They  learned 
quickly  enough  what  was  going  on.  The  houses  of  the  mis- 
sionaries, half  of  their  cattle  and  corn  were  immediately  de- 
manded. Old  Hockingpomsga,  the  implacable  enemy  of  the 
gospel,  together  with  four  kindred  spirits,  spent  a  whole  night 
at  the  Christian  village  for  no  other  purpose  than  to  make  the 
life  of  the  missionaries  miserable.  They  indulged  in  all  sorts  of 
fiendish  suggestions  and  threats,  one  of  them  claiming  that  they 
were  acting  upon  the  advice  of  the  President  of  the  United 
States,  who  had  authorized  them  to  rob  the  whites  who  lived 
among  them,  and  then  to  drive  them  off. 

Hockingpomsga  said:  "I  heard  that  you  wanted  to  sell 
everything  and  to  move  away.  That  you  intend  to  leave  suits 
us  perfectly.  We  never  asked  you  to  come,  and  we  have  long 
tried  to  get  rid  of  you.  We  do  not  want  you.  The  Indians  do 
not  need  any  one  to  tell  them  what  to  do  and  how  to  live.  But 
you  must  not  sell  your  houses  nor  anything  made  of  wood,  nor 
more  than  half  of  your  corn  and  your  cattle,  because  you  have 
procured  all  that  from  our  land."  The  missionaries  were  in- 
dignant and  remonstrated,  but  it  did  them  no  good.  The  Indians 
became  abusive  and  railed  at  missionaries  in  general  and  against 
Moravians  in  particular.  When  they  told  Hockingpomsga  that 
he  could  have  the  houses,  but  that  they  would  dispose  of  the 
rest  as  they  pleased,  he  became  angry  and  declared  that  he 
would  forbid  any  trader  to  buy  anything  more  than  he  had  men- 
tioned, and  he  would  see  to  it,  too,  that  the  young  Indians 
should  keep  a  sharp  lookout  that  hiswishes  were  carried  out.  The 


353 


Chief  of  the  young  Indians  was  next  appealed  to,  but  he  was  still 
more  unreasonable,  so  the  missionaries  had  to  yield  to  the  un- 
just demands  of  the  barbarians. 

At  last  all  preparations  for  their  departure  were  completed, 
and  they  lost  no  time  in  leaving  the  place  where,  for  five  years 
and  four  months,  they  had  sown  in  tears  and  reaped  so  sparingly. 
On  the  sixteenth  of  September,  at  high  noon,  they  began  their 
long,  wearisome  journey  through  the  wilderness  to  Bethlehem. 
Four  of  the  horses  were  laden  with  their  goods,  and  on  each  of 
the  other  three  was  an  adult  with  a  child  in  his  arms.  An  Indian 
guide  had  been  hired  to  take  care  of  the  pack  horses,  but  they 
had  not  proceeded  far,  when  they  learned  that  he  was  unequal 
to  the  task.  They  dismissed  him  and  hired  a  Frenchman  to 
guide  them  as  far  as  Fort  Hamilton.  The  following  day  they 
reached  Woapicamikunk,  where  they  found  a  heathen  festival  in 
full  swing.  They  had  no  desire  to  stop  there  under  the  circum- 
stances, but  fearing  they  would  not  reach  water  before  nightfall, 
they  decided  to  stay  at  the  home  of  a  trader.  They  tried  to  sleep 
during  the  night,  but  this  was  impossible  because  of  the  terrible 
noise. 

Early  in  the  morning,  a  number  of  Indians  called  on  them. 
One  of  them,  the  brother  of  the  head  captain,  was  extremely 
cordial,  and  said  in  parting:  "Friends,  I  believe  that  your  words 
are  true,  therefore,  I  hate  to  see  you  leave.  At  the  same  time  I 
know  that  it  is  impossible  for  you  to  stay  here  any  longer. 
There  are  too  many  Indians  who  hate  you  and  your  teaching. 
It  seems  as  if  the  door  was  shut,  so  that  the  Word  of  God  can- 
not penetrate  the  land  of  the  Indians.  For  that  I  am  sorry.  But 
it  will  not  be  ever  thus.  The  hostile  Indians  and  their  wicked 
Chiefs  cannot  live  forever.  The  time  may  yet  come  when  the 
Indians  will  want  to  hear  the  Word  of  God,  and  you  will  be 
called  to  return."  Greatly  encouraged  by  this  friendly  testi- 
mony and  feeling  that  perhaps  their  strenuous  labors  had  not 
been  quite  in  vain  after  all,  they  assured  their  friend  that  they 
were  indeed  sorry  to  leave,  and  would  be  only  too  glad  to  return 
at  any  time,  if  there  was  a  real  desire  on  the  part  of  the  Indians 
for  the  Word  of  God.   Thereupon  they  took  their  leave. 

A  narrow  path  led  them  into  the  wilderness.  The  horses 
could  barely  get  past  the  brambles  and  bushes  that  tore  the 


354 


faces  of  the  missionaries  and  especially  those  of  the  children. 
Sister  Kluge  suffered  a  great  deal  because  she  had  no  hat.  After 
they  had  gone  their  laborious  way  for  four  miles  or  so,  they  dis- 
covered that  they  were  on  the  wrong  path.  Somebody  had  mis- 
directed them.  Crossing  two  large  grass-covered  plains,  they 
again  entered  the  woodsv  Here  another  trial  awaited  them.  A 
large  number  of  yellow  jackets  had  built  their  nests  in  the 
middle  of  the  path  and  sharply  disputed  the  way,  with  some  very 
stinging  arguments,  the  force  of  which  could  not  be  denied.  If 
a  horse  stepped  into  a  nest,  the  result  may  be  readily  imagined. 
Surrounded  with  yellow  jackets,  and  wild  from  their  stings,  the 
horses  plunged  into  the  bushes  greatly  to  their  own  relief,  but 
to  the  evident  danger  of  the  riders  and  children.  In  spite  of  it 
all,  the  pilgrims  covered  a  distance  of  twenty  miles  a  day. 

At  times  food  was  very  scarce.  Occasionally  they  had  noth- 
ing to  eat  but  dried  bread,  and  not  much  of  that.  On  one  oc- 
casion they  were  reduced  to  eating  corn  meal  which  the  French- 
man had  brought  along  for  his  dogs.  Hazelnuts  and  wild  plums 
were  plentiful  in  places,  and  with  these  they  managed  to  take 
off,  at  least,  the  edge  of  their  ravenous  appetite.  But  man's  ex- 
tremity is  ever  God's  opportunity.  When  their  food  supply  had 
been  entirely  exhausted,  and  there  was  apparently  no  other  in 
sight,  they  were  overjoyed  to  hear  some  one  calling  cattle  home. 
Upon  investigation,  they  found'a  family  of  friendly  white  settlers 
from  whom  they  procured  half  a  pail  of  butter  milk,  a  piece  of 
bread  and  a  little  pork.  When  within  about  twelve  miles  of 
Fort  Hamilton,  the  French  guide  left  them  to  shift  for  them- 
selves, and  returned  home. 

From  here  Brother  Luckenbach  went  to  Cincinnati,  thirty- 
seven  miles  away.  The  object  of  his  visit  was  to  get  the  neces- 
sary money  for  the  rest  of  the  journey,  some  articles  of  clothing 
which  had  been  sent  there,  and  any  letters  which  he  might  find 
for  them.  When  he  returned  to  the  rest  of  the  party,  he  had  .1 
letter  from  the  Helpers'  Conference,  with  definite  instructions  to 
come  direct  to  Bethlehem.  This  piece  of  good  news  filled  their 
hearts  with  exceeding  great  joy.  While  waiting  for  Brother 
Luckenbach's  return,  the  Kluges  were  staying  with  a  poor 
family  living  in  a  little  house  which  combined  bed-room  and 
kitchen  in  one.    Brother  Kluge  had  the  joy  of  being  instru- 


355 


mental  in  leading  to  the  Saviour  a  dying  old  man,  to  whose  bed- 
side he  was  called  in  the  neighborhood.  Here  a  little  wagon  was 
bought  for  sixty-five  dollars,  Brother  Luckenbach  giving  his 
horse  in  exchange. 

On  the  thirtieth  of  September,  the  journey  was  resumed.  To 
their  dismay  they  found  one  of  their  horses  missing,  as  they 
were  about  to  leave.  Fortunately  a  man  found  it,  but  the  trans- 
action cost  the  missionaries  three  dollars.  Their  horses  had 
been  exchanged  for  such  as  were  used  to  the  harness.  In  many 
ways  travel  was  made  more  difficult  by  a  fearful  drought,  but, 
in  other  respects,  this  had  its  advantages.  The  waters  of  the 
Miami  were  so  low  that  they  could  easily  cross  the  stream  in 
their  little  wagon.  Drinking  water  was  scarce.  Some  of  the 
settlers  had  to  bring  it  a  distance  of  two  miles,  while  they  had  to 
water  their  cattle  still  farther  away. 

By  slow  stages  the  pilgrims  made  their  wearisome  way  east- 
ward, passing  through  Chillicothe  and  crossing  the  Sciota.  In 
this  neighborhood  they  found  a  number  of  Germans  whose  chil- 
dren were  unbaptized  for  want  of  a  minister.  They  desired 
Brother  Kluge  to  stay  with  them  and  become  their  pastor. 
Thence  they  went  to  Lancaster  and  in  due  time  passed  through 
Springfield  and  later  through  Zanesville.  At  the  latter  place  they 
met  a  Kentuckian  who  was  on|his  wajy  to  Shippensburg.  Having 
no  money,  he  offered  to  serve  as  their  teamster  as  far  as  his 
destination.  They  gladly  accepted  the  offer,  and  for  his  services 
provided  him  with  the  necessary  sustenance  on  the  way. 

Several  days  later,  they  enjoyed  the  luxury  of  being  enter- 
tained at  a  good  German  hotel.  The  hotel-keeper  was  well  ac- 
quainted with  the  Moravians  and  had  a  number  of  friends 
among  the  Gnadenhuetten  brethren.  When  he  learned  that  the 
missionaries  were  anxious  to  send  their  pack  horses  to  Gnaden- 
huetten, he  volunteered  to  take  them  there  himself,  a  distance 
of  thirty  miles.  At  Wheeling,  they  procured  more  money  for 
their  journey,  a  kindly  Quaker  merchant  by  the  name  of  Upde- 
graf  being  found  willing  to  honor  a  bill  of  exchange  on  Gott- 
fried Haga.  Passing  through  Alexandria  and  Washington,  they 
crossed  the  Dry  Ridge,  in  due  time  reached  Somerset  and  then 
Strasburg.  From  there  they  pushed  forward  by  way  of  Carlisle 
and  Elizabethtown,  and  finally,  in  the  afternoon  of  the  fifth  of 


356 


November,  they  had  the  joy  of  catching  their  first  glimpse  of 
hospitable  Lititz,  so  dear  to  their  hearts.  Friends  and  relatives 
received  the  weary  pilgrims  with  open  arms.  Here  they  re- 
mained for  about  five  days,  when  they  once  more  resumed  their 
journey,  and  at  last,  on  the  twelfth  of  November,  they  arrived  at 
Bethlehem,  where  they  were  warmly  welcomed  by  the  Brethren. 
Thus  ended  their  long  journey  extending  over  a  distance  of 
more  than  seven  hundred  miles. 

But  little  more  remains  to  be  said.  In  some  respects  the  work 
on  the  White  River  was  unique.  It  enjoys  the  distinction  of 
having  been  the  first  Protestant  mission  in  Indiana  Territory. 
As  far  as  is  known,  there  .had  been  no  Protestant  missionaries 
so  far  west  before.  Hennepin,  Marquette  and  others  had  made 
strong  attempts  to  establish  missions  among  the  Miami,  who 
originally  occupied  this  region,  but  their  efforts  were  even  less 
fruitful  than  those  of  Kluge  and  Luckenbach.  Even  at  that 
time  the  treacherous  fire-water  obstructed  the  progress  of  the 
gospel.  The  missionaries  were  always  followed  and  frequently 
preceded  by  traders  who  exchanged  their  whisky  for  the  furs 
and  peltries  of  the  Indians.  It  is  not  surprising,  therefore,  that 
conditions  were  still  worse  in  the  time  of  the  Moravians. 

Though  other  Moravian  missions  among  the  Indians  had  to 
be  abandoned,  none  came  to  its  end  in  the  way  the  White  River 
work  had  to  be  given  up.  At  Shekomeko,  New  York,  un- 
scrupulous whites,  finding  that  the  progress  of  the  gospel  seri- 
ously hindered  their  liquor  traffic  with  the  Indians,  stirred  up 
false  reports  that  the  missionaries  were  Papists  in  disguise  and 
secret  emissaries  of  the  French  in  Canada.  Consequently  the 
Assembly  of  New  York  imposed  a  license  on  "vagrant 
preachers,  Moravians  or  disguised  Papists"  and  demanded  that 
the  missionaries  should  swear  allegiance  to  King  George,  which 
they  declined  to  do  on  conscientious  grounds.  As  a  result,  the 
mission  had  to  be  abandoned.  Government  interference  like- 
wise brought  to  an  untimely  end  the  flourishing  little  congrega- 
tions of  Gnadenhuetten  and  Pachgatgoch  in  Connecticut. 

At  Gnadenhuetten  on  the  Mahoning  the  massacre  of  the 
whites  by  the  Indians,  and  at  Gnadenhuetten  on  the  Muskingum 
the  brutal  slaughter  of  the  Indians  by  the  whites,  broke  up  the 
mission  congregations.   There  was  nothing  like  this  in  connec- 


357 


tion  with  the  end  of  the  work  on  the  White  River.  Here  there 
was  no  government  interference.  On  the  contrary  the  govern- 
ment was  in  hearty  sympathy  with  it.  While  it  is  true  that 
Joshua  and  others  were  burned  at  the  stake,  this  had  nothing  to 
do  with  the  failure  of  the  mission.  At  the  time  of  the  mission- 
aries' departure,  the  little  congregation  had  but  two  Indian 
members,  of  which  one  was  even  then  more  heathen  than  Chris- 
tian. The  mission,  therefore,  died  a  natural  death.  And  yet,  in 
spite  of  it  all,  the  labors  of  the  missionaries  were  not  in  vain. 
The  Word  of  God  has  declared  it.  "They  that  sow  in  tears  shall 
reap  in  joy.  He  that  goeth  forth  and  weepeth,  bearing  precious 
seed,  shall  doubtless  come  again  with  joy,  bringing  his  sheaves 
with  him."  Though  they  saw  little  fruit  of  their  hard  toil  on 
earth,  we  believe  that  they  are  seeing  it  now. 


THE  AUTOBIOGRAPHY 

OF 

ABRAHAM  LUCKENBACH 


Translated  from  the  German 
By  H.  E.  STOCKER 


36i 


BIOGRAPHY  OF 
BROTHER  ABRAHAM  LUCKENBACH. 


WRITTEN  BY  HIMSELF  AND  LEFT  FOR  HIS  DEAR  CHILDREN. 


Since  at  my  already  far  advanced  years  of  life  the  moment  for  closing 
my  earthly  pilgrimage  might  come  quickly,  and  because  I  have  been  urged 
by  good  friends  to  make  some  memorandum  of  the  circumstances  of  my 
life,  I  therefore  consider  it  my  duty  not  only  to  fulfill  their  wish,  but 
principally  to  be  found  willing,  to  the  praise  and  honor  of  my  Lord  and 
Saviour,  to  write  down  what  may  serve  to  increase  His  glory  and  exalt 
His  grace  in  connection  with  my  poor,  unworthy  being,  and  leave  it  behind 
me  as  a  monument  to  His  love  and  mercy. 

I  was  born  May  5,  1777,.  in  Upper  Saucon,  Lehigh  County,  about  nine 
miles  from  Bethlehem,  Pa.,  where  my  father  had  bought  a  small  estate 
upon  which  he  sought  to  support  himself  by  tanning  and  shoe-making.  He 
made  the  acquaintance  of  the  Brethren  in  Oley,  when  he  learned  his  trade 
with  Bro.  Eschbach,  who  was  at  that  time  a  member  of  the  Brethren's 
Church  and  occasionally  conducted  meetings  at  that  place. 

My  father  had  been  a  widower  twice  before  he  married  my  mother  and 
had  joined  the  Mennonite  persuasion,  therefore  he  was  now,  together  with  my 
mother,  excluded  from  that  communion,  because  she  was  a  step-sister  of 
the  former  wife.  Such  marriages  are  regarded  as  unlawful  by  this  de- 
nomination. This  caused  my  parents,  who  did  not  live  far  from  Emaus, 
to  attend  the  meetings  of  the  Brethren  at  that  place.  They  found  a  friendly 
reception  at  the  hands  of  the  minister,  Bro.  Franz  Boehler,  who  was  there 
at  that  time,  and  by  whom  I  and  my  younger  brothers  were  baptized.  My 
baptism  took  place  when  I  was  one  and  three-fourths  years  of  age,  on 
January  19,  1779,  and  in  this  way  I  became  a  member  of  the  Church  of 
Christ.  My  parents,  who  were  now  separated  from  the  Mennonite  Com- 
munion, sought  a  more  intimate  acquaintance  with  the  Brethren's  Church. 
Here  they  had  opportunity  not  only  to  attend  her  services  but  also  to  be- 
come familiar  with  her  history.  To  be  nearer  to  the  Church,  my  father 
sold  his  well-appointed  little  place  and  in  the  year  mentioned  above,  1779, 
removed  to  the  neighborhood  of  Bethlehem,  where  he  took  charge  of  a 
farm  on  the  land  of  the  Brethren.  Subsequently  he  and  my  mother  joined 
the  Brethren's  Church.  When  Bishop  Reichel,  of  the  U.  E.  C,  made  a 
visitation  to  North  America,  while  he  was  at  Bethlehem,  he  baptized  three 
of  my  grown-up  step-brothers  and  sisters  in  the  Church  auditorium,  amid 
a  powerful  feeling  of  the  gracious  presence  of  the  Holy  Trinity  and  a 
special  anointing  from  above,  which  made  a  blessed  impression  on  the 
17 


362 


whole  congregation,  and  which  was  vividly  remembered,  in  later  years, 
by  many  who  were  present. 

Because  my  mother  died  of  hasty  consumption,  in  the  Spring  of  1781, 
when  but  twenty-four  years  old,  my  father,  a  part  of  his  family  being  still 
unreared,  was  compelled  by  circumstances  to  marry  again.  He  therefore 
sought  in  marriage  the  hand  of  the  single  sister,  Elizabeth  Partsch,  in  the 
Sisters'  House  at  Bethlehem,  who  proved  herself  to  us,  her  step-children, 
a  truly  faithful  mother.  She  took  to  heart  in  a  special  manner  the  bring- 
ing up  of  the  two  smallest  children  in  the  family.  To  this  number  my 
younger  brother  and  I  belonged,  being  three  and  four  years  old,  re- 
spectively. To  her  we  largely  owed  our  later  Chirstian  training,  which  she 
could  impart  so  much  the  better  because  she  had  been  brought  up  in  a 
children's  institution.  Nothing  gave  her  more  pleasure  than  when  she  saw 
that  we  made  progress  in  our  studies.  Her  instruction  proved  to  be  a 
great  help  to  us.  She  sought  to  make  our  tender  hearts  receptive  to  the 
grace  of  God  and  to  the  nurture  of  the  Holy  Spirit.  She  took  pains  to 
teach  us  hymns  and  to  sing  with  us.  I  received  my  first  impression  of  the 
love  of  the  Saviour  when  she  taught  me  the  verse :  "O  my  dearly  beloved 
little  Jesus." 

As  I  was  frail  by  nature  and  therefore  subject  to  colds,  in  the  winter 
months,  I  generally  had  long  and  severe  attacks  of  a  convulsive  cough, 
which  compelled  me  to  pass  a  great  deal  of  my  time  in  the  house.  Not 
until  my  eighth  year  was  I  quite  free  from  this  weakness.  Since  the  Boys' 
School  was  at  Bethlehem  at  this  time,  from  about  1780-1785,  I  enjoyed 
instruction  in  that  institution,  as  well  as  the  blessing  of  the  children's  hour 
and  the  Church  Days.  On  the  last  occasions  we  were  addressed  very  edi- 
fyingly  and  impressively.  The  speaking  of  the  children,  which  preceded, 
was  superintended  by  the  Brethren  Jacob  Van  Vleck  and  Kramsch.  This 
helped  me  to  understand  a  great  many  things.  The  questions  which  were 
put  to  me  on  these  occasions  in  regard  to  my  state  of  heart  and  conducr, 
whether  I  loved  the  Saviour  and  lived  in  familiar  intercourse  with  Him. 
made  a  deep  impression  upon  my  heart,  and  I  could  not  forget  them  for  a 
long  time.  They  so  quickened  my  conscience  that  I  could  not  allow  myself 
to  do  anything  wicked  without  severe  suffering. 

Praise  for  my  good  conduct  often  came  to  my  ears  through  my  step- 
mother, who  praised  me  to  the  rest  of  my  brothers  and  sisters  and  set  me 
up  as  an  example  for  them.  They  had  to  be  punished  frequently.  This 
was  not  necessary  in  my  case  because  a  sharp  word  would  keep  me  in 
check.  This  gave  me  at  an  early  time  a  too  good  opinion  of  myself.  I 
came  to  the  conclusion  that  I  must  be  better  than  they,  which  occasioned 
ill  feeling  against  me  on  their  part.  The  Spirit  of  God,  however,  strove 
early  with  my  heart  and  led  me  to  humility,  without  which  all  other 
virtues  have  no  value  before  God.  To  this  end  He  made  use  of  certain 
means  to  attain  His  purpose.  For  example,  a  prayer  meeting  was  held  on 
Children's  Days  of  the  congregation  for  those  children  who  had  reported 
themselves  prepared  to  recite  verses.  These  received  the  solemn  assurance 
that  the  favor  of  attending  this  meeting  was  extended  to  them  because 


363 


they  belonged  to  the  number  of  those  who  were  worthy  to  worship  the 
Saviour  by  prostrating  themselves  before  Him.  Since  I.  as  well  as  my 
younger  brothers,  had  reported  myself  as  prepared  to  take  part,  it  gave 
me  a  decided  shock  when  they  received  permission  to  attend  the  prayer 
meeting  and  I  had  to  stay  at  home,  where  I  had  to  remain  all  alone  in  a 
room  meanwhile.  This  humbled  me  before  the  Saviour  and  I  burst  into 
tears  and  begged  Him  earnestly,  in  my  loneliness,  to  make  me  worthy  of 
this  favor  and  to  receive  me  among  the  number  of  His  children.  After  a 
while  I  felt  comforted.  In  this  way  I  had  to  learn  even  then,  in  the  school 
of  the  Spirit  of  God,  the  truth  which  the  Saviour  so  emphatically  im- 
pressed upon  His  disciples,  when  He  said:  "Whosoever  shall  exalt  him- 
self shall  be  abased."  The  joy,  however,  was  all  the  greater  at  the  next 
Children's  Day  of  the  congregation,  when  I  was  told  that  I  now  had  per- 
mission to  take  part  in  the  worship.  In  that  meeting  I  felt  inexpressibly 
happy.  Going  to  church  and  attending  meetings  gave  me  great  joy  at  this 
time  of  my  life,  and  especially  did  I  find  pleasure  in  the  Christmas  celebra- 
tion, on  which  occasion  my  father  took  us  by  the  hand  and  led  us  to 
church.  He  was  always  careful  that  we  missed  neither  meeting  nor 
school. 

In  the  Spring  of  1786  my  parents  removed  to  Hope,  New  Jersey,  where 
they  took  charge  of  the  congregational  farm,  which  for  us  children  had 
the  drawback  that  we  came  in  contact  with  strange,  and  for  the  most  part 
worldly  workmen.  At  such  a  place,  especially  in  summer,  all  sorts  of 
laborers  had  to  be  hired,  so  that  much  that  was  wicked  was  to  be  seen 
and  heard,  all  of  which  had  a  bad  influence  on  youthful  minds.  Very 
dangerous  indeed  would  this  situation  have  proved  to  me,  if  the  inner 
voice  of  the  grace  of  the  Spirit  of  God  had  not  continually  labored  with 
my  heart,  and  if  my  parents  had  not  kept  a  watchful  eye  upon  me.  I 
stood  in  great  awe  of  my  parents  and  especially  of  my  father.  This  pro- 
tected me  from  such  evil  to  which  I  was  abundantly  exposed.  After- 
wards I  was  very  thankful  that  he  was  so  strict  with  his  children,  and  the 
word  of  the  apostle  occurred  to  me  when  he  said:  "The  law  was  our 
schoolmaster  to  bring  us  unto  Christ." 

Bro.  Grube,  who  was  the  pastor  of  the  congregation  at  that  time,  often 
spoke  very  forcefully  with  us  in  the  children's  hour,  as  well  as  in  indi- 
vidual interviews  before  the  children's  days  of  the  congregation,  concern- 
ing the  love  of  the  Saviour  and  the  need  of  yielding  the  heart  to  Him.  He 
insisted  that  every  one  of  us  should  make  a  covenant  with  the  Saviour 
that  we  would  be  His  possession.  At  one  time  when  he  spoke  with  me,  he 
made  me  promise  with  a  hand-shake,  that  I  would  go  apart  by  myself  and 
fall  down  on  my  knees  before  the  Saviour  and  beseech  Him  to  forgive  all 
my  sins  of  disobedience  and  indifference,  and  make  a  covenant  with  Him 
to  be  and  ever  remain  His  very  own.  This  in  my  bewildered  state  of 
heart  threw  me  into  great  confusion,  because  I  had  never  before  turned 
to  the  Saviour,  in  such  a  solemn  manner,  in  prayer.  In  accordance  with 
my  promise,  I  sought  out  a  lonely  place  and  knelt  down,  although  not  with- 


364 


out  the  greatest  timidity  and  bashfulness,  which  undoubtedly  arose  from 
estrangement  from  God,  and  which  brought  with  it  something  distressing. 
Meanwhile  I  prayed,  as  well  as  I  could,  to  the  Saviour  to  forgive  me  the 
manifold  sins  and  transgressions  with  which  I  had  given  sorrow  to  Him 
and  my  parents  and  those  over  me.  I  arose  very  happy  and  cheerful  and 
comforted  myself  greatly  that  the  Saviour  would  now  be  graciaus  unto  me. 
because  I  had  kept  my  promise  and  done  my  duty. 

During  the  first  year  of  my  stay  at  Hope,  the  school  was  conducted  by 
the  minister  of  the  congregation  and  limited  to  three  or  four  hours  each 
day.  It  was  therefore  very  desirable  to  me  and  beneficial  too,  as  well  as  to 
the  other  pupils,  when,  in  the  year  1787,  we  received  a  separate  school 
teacher  in  Bro.  Chr.  Till,  to  whom  I  went  until  my  fourteenth  year  and 
made  better  progress  than  ever  before. 

On  January  9,  1789,  at  the  celebration  of  the  Boys'  Festival,  I  was  re- 
ceived into  that  choir,  and  on  the  following  first  of  June,  my  reception  into 
the  congregation  took  place.  This  made  me  think  deeply,  especially  so  be- 
cause my  step-mother  frequently  directed  my  thoughts  to  my  state  of  heart 
and  encouraged  me  to  persevere  in  order  to  prepare  myself  for  the  enjoy- 
ment of  the  Holy  Communion,  the  favor  of  witnessing  which  I  was  to 
enjoy,  as  a  candiate,  the  following  October.  I  was  to  partake  of  this  great 
good  for  the  first  time,  on  January  16,  1790.  This  proved  to  be  a  blessing 
never  to  be  forgotten.  I  had  been  prepared  for  it  shortly  before  and  con- 
firmed by  Bro.  Ludwig  Boehler,  minister  of  the  congregation  at  that  time. 
I  now  had  ever  increasing  opportunity  to  learn  what  sort  of  a  child  I  was 
spiritually.  Good  and  evil  inclinations  alternated  within  me.  "To  will  was 
piesent  with  me,  but  how  to  perform  that  which  was  good,  I  found  not." 
Of  temptations  to  go  astray  there  was  no  lack,  and  since  I  was  the  only 
one  among  my  companions  who  went  to  Holy  Communion,  I  frequently 
had  to  suffer  at  their  hands,  when  I  disapproved  of  their  wicked  actions 
and  held  back  from  them.  On  the  other  hand,  I  could  not  escape  their 
sharp  criticism  if  I  permitted  myself  to  commit  some  wrong.  Although 
strong  appeals  were  made  to  my  heart,  at  that  time,  through  the  impressive 
sermons  and  addresses  by  the  minister  of  that  day,  Bro.  Ludwig  Boehler, 
which  brought  me  great  distress  of  heart,  and  although  I  strove  to  live  a 
life  well-pleasing  to  God,  I  became  more  and  more  conscious  of  the  power 
of  sin  within  me,  and  often  painfully  felt  that  in  my  heart  no  good  thing 
dwelt,  and  that  if  I  could  follow  my  inclinations  unpunished,  it  would 
speak  badly  for  me. 

The  feeling  of  sinfulness  and  the  anguish  on  account  of  it  was  stirred 
up  especially  before  partaking  of  the  Holy  Communion,  because  a  sharp 
self-examination  was  urged  and  the  worthy  and  unworthy  partaking,  ac- 
cording to  the  words  pf  the  Apostle  Paul  in  I  Cor.  11 :27-29,  brought  into 
consideration.  Since  my  walk  was  more  legal  than  evangelical,  and  my 
consciousness  of  sin  made  me  very  timid  toward  the  Saviour  and  my 
pastor,  I  would  not  go  without  fear,  almost  bordering  on  terror,  to  the  ser- 
vice preparatory  to  the  Holy  Communion.  The  thought  often  arose  in  my 
mind,  whether  it  would  not  be  better  for  me,  for  the  time  being,  to  star 


365 


away  entirely,  and  to  postpone  the  enjoyment  thereof  until  I  had  bettered 
myself,  because  I  believed  that  the  Lord's  Supper  had  been  instituted  for 
such  only  as  had  attained  to  a  certain  degree  of  holiness,  which  I  had  not 
yet  reached,  and  had  therefore  undertaken  too  soon  to  go  to  the  table  of 
the  Lord.  The  good  Spirit,  in  whose  school  I  was,  did  not  allow  this,  how- 
ever, and  I  continued,  although  with  a  feeling  of  uneasiness,  to  attend 
every  Communion  without  interruption.  Although  I  did  not  at  that  time 
rightly  understand  the  words :  "This  is  the  body  of  the  Lord  given  for 
you,"  nevertheless  the  partaking  of  Communion  proved  to  me  a  strong 
means  of  preservation  from  transgression  and  from  the  sin  dwell- 
ing within  me.  and  gave  the  Spirit  of  God  opportunity,  by  means  of  the 
frequent  heart-searchings  appointed  before  the  enjoyment  of  the  Holy 
Communion,  to  reveal  to  me,  more  and  more,  my  great  spiritual  weakness. 

My  father  had  an  attack  of  dropsy  from  which  he  suffered  for  more 
than  a  year.  On  this  account  he  could  seldom  leave  the  house,  and  I  was 
loft  too  much  to  myself  among  the  laborers.  Being  in  my  fifteenth  year, 
arrangements  were  made  before  he  passed  away,  to  send  me  to  Bro.  Franz 
Thomas  at  Bethlehem,  to  learn  the  trade  of  cabinet-maker.  After  taking 
leave  of  my  sick  father  with  a  feeling  of  sadness  on  both  sides,  knowing 
full  well  that  I  would  never  again  see  him  in  this  life,  I  made  my  way  by 
sleigh  to  Bethlehem,  during  the  latter  part  of  January,  1792. 

I  now  found  myself  under  good  oversight,  since  I  labored  in  the  work- 
shop with  my  master  during  the  day  and  spent  the  rest  of  my  time  in  the 
boys'  room  in  the  Brethren's  House.  It  gave  my  parents  no  little  distress 
to  have  me  leave  them  in  a  half-deaf  condition,  which  was  brought  about 
by  my  contracting  a  cold  while  skating  on  the  ice.  It  was  extremely  doubt- 
ful whether  I  would  ever  regain  my  hearing,  since  all  means  tried  to  effect 
a  cure  had  proved  fruitless.  It  was  not  an  easy  thing  for  me  to  go  to  a 
strange  place  and  live  among  unfamiliar  faces.  I  frequently  sighed  in 
secret  to  the  Saviour  to  restore  my  hearing,  and  sure  enough,  several 
months  after,  applying  a  plaster  to  my  back,  which  was  covered  with  ulcers 
that  almost  paralyzed  me  completely,  my  prayer  was  heard.  I  found  to  my 
great  joy  that  my  hearing  was  perfectly  restored,  and  I  never  again  lost  it. 
With  a  special  feeling  of  gratitude,  I  was  now  able  to  attend  the  meetings 
and  understand  the  sermons  and  addresses  delivered  by  Bro.  Klingsohr, 
who  was  the  minister  at  that  time.  These  were  very  impressive  to  me  and 
more  and  more  possessed  my  heart  and  soul  so  that  I  began  to  feel  that 
there  was  no  higher  state  on  earth  than  to  become  a  transformed  human 
being,  by  the  grace  of  God.  and  to  follow  the  Saviour  unmoved,  in  sim- 
plicity and  humility. 

After  I  had  spent  a  number  of  years  in  learning  my  trade,  my  master 
turned  over  the  greatest  part  of  the  work  to  me,  because  he  filled  the  office 
of  cicerone,  which  at  times  engaged  all  his  attention.  This,  however, 
helped  me  to  make  more  rapid  progress  in  my  trade,  because  everything 
was  entrusted  to  me.  Consequently  I  had  to  take  more  pains  and  be  more 
diligent  to  do  that  which  was  needful  for  the  finishing  of  the  desired 


366 


work.  As  I  did  not  lack  ambition  to  equal  others  and  even  to  excel  them, 
my  master  was  usually  not  only  very  well  satisfied  with  my  work,  but 
occasionally  praised  it  in  my  presence,  comparing  it  with  that  of  others, 
and  extolling  my  skill.  This  exerted  a  hurtful  influence  on  my  youthful 
mind  and  deluded  me  into  thinking  that  I  knew  more  than  my  master. 
Consequently  I  was  not  always  ready  to  follow  his  instructions  as  my  cir- 
cumstances and  duty  demanded,  and  he  had  to  reprimand  me  frequently 
so  that  I  had  to  be  ashamed.  Y  found  myself  in  a  quite  different  position 
during  the  years  of  my  apprenticeship  than  formerly.  Quite  different  from 
the  many  diversions  to  which  I  was  exposed  at  home,  I  now  spent  most  of 
my  time  alone  in  the  workshop,  so  that  my  mind  took  on  a  more  quiet  and 
thoughtful  turn.  This  caused  me  to  meditate  on  subjects  which  led  to 
brooding  and  gave  me  many  a  dark  hour.  I  heard  many  things  in  the 
meetings  and  read  others  in  the  Holy  Scriptures,  concerning  which  I 
would  have  liked  more  clearness,  but  I  was  too  bashful  to  reveal  my 
trouble  or  to  ask  the  necessary  questions  in  regard  to  it.  Consequently,  I 
was  often  filled  with  doubt  and  unbelief  which  caused  me  great  fear.  At 
the  same  time  I  was  astonished  to  find  anything  like  this  lurking  in  my 
heart.  Formerly  I  could  believe  anything  with  a  child-like  faith,  no  matter 
what  was  told  me  concerning  the  Saviour  and  what  was  heard  in  the 
meetings.  Now,  however,  my  heart  was  full  of  questions.  I  consequently 
asked  myself :  "Can  you  prove  all  these  things  which  you  consider  to  be 
God's  truth?  If  not,  then  your  whole  hope  rests  on  human  ideas."  With- 
out properly  recognizing  at  that  time  the  fiery  darts  of  Satan  and  realizing 
what  his  purpose  was,  I  permitted  myself  to  deal  in  sophistry.  But  I  was 
always  driven  from  the  field  and  had  to  learn  that  no  amount  of  reasoning 
was  sufficient  to  drive  doubt  and  unbelief  from  the  heart;  that  it  sooner 
made  it  worse. 

In  this  school  I  learned  the  truth  that  faith  in  the  Saviour  and  in  His 
divine  Work  is  a  gift  of  grace  and  that,  in  one's  own  strength,  no  one  can 
believe  in  Him  or  come  to  Him.  Meanwhile  I  did  not  remain  unattacked 
in  other  ways,  and  I  constantly  besought  the  Saviour  to  cleanse  my  heart 
from  all  iniquity  and  to  give  me  the  assurance  of  the  forgiveness  of  sins, 
which  I  had  often  read  about  in  the  lives  of  other  children  of  God.  Since 
the  prayer,  to  my  mind,  remained  unanswered,  and  this  gave  me  much 
sorrow,  I  revealed  my  trouble  to  my  pastor,  who  very  lovingly  comforted 
me  and  helped  me.  He  assured  me  that  in  no  wise  did  the  fault  lie  with 
the  Saviour  that  my  prayer  was  not  answered,  nor  with  His  willingness  to 
give  me  the  assurance  that  it  was  heard,  but  that  my  distrustful  and  doubt- 
ing heart  was  the  reason  that  I  could  not  be  comforted.  This  also  be- 
came clear  to  me  in  the  future,  and  I  rejoiced  over  the  knowledge  in  the 
presence  of  my  Saviour.  Meanwhile,  however,  I  still  remained  in  a  dis- 
tressed state  of  heart  over  my  condition,  because  I  usually  reverted  to  my- 
self and  my  sinful  misery,  and  there  I  stopped.  Instead  of  bringing  the 
matter,  in  a  childlike  manner,  to  the  Saviour,  and  acknowledging  Him  as 
my  Physician  and  Helper,  I  sought  to  help  myself  on  false  grounds.  This 


36; 


spoiled  for  me  many  an  otherwise  happy  hour  and  made  it  impossible  for 
me  to  rejoice  in  the  salvation  of  Christ.  It  also  gave  me  a  troubled  con- 
science which  was  still  under  the  law.  (I  had  not  as  yet  learned  that  the 
Saviour  cannot  help  until  we  have  come  to  the  end  of  our  self-help  and 
give  Him  alone  the  glory.) 

In  my  childhood  I  had  made  a  small  beginning  with  learning  music, 
which  gave  me  great  pleasure.  But  I  did  not  continue  with  it  at  that  time, 
because  the  matter  was  left  in  my  hands.  Since  I  had  to  take  pains,  I  soon 
lost  all  inclination  for  it.  Now,  however,  I  found  great  encouragement  in 
the  Brethren's  House  to  take  up  music,  and  consequently  I  spent  most  of 
my  spare  time  in  studying  it  under  the  leadership  of  my  choir-leader,  Bro. 
T.  F.  FrueaufT.  This  pleasantly  engaged  my  thoughts  and  preserved  me 
from  many  distractions. 

In  the  year  1795,  August  29,  I  was  admitted  into  the  Single  Brethren's 
choir,  whereby  I  gained  more  freedom.  I  could  now  choose  my  own  com- 
panions and  go  my  own  ways.  More  than  ever  before,  I  now  needed  the 
inner  guidance  of  the  Spirit  of  God  to  keep  me  from  wrong  paths  and 
from  the  broad  way  of  liberty  which  opened  before  me,  and  upon  which  I 
saw  many  walk.  It  pleased  me  very  much  that  such  did  not  desire  me  in 
their  company,  because  I  was  too  conscientious  to  suit  them.  They  knew 
well  enough  that  I  could  not  fall  in  with  their  way  of  looking  at  matters 
and  indulge  in  the  things  which  gave  them  pleasure.  This  caused  me  to 
seek  the  companionship  of  the  steadier  and  more  sensible  brethren,  which 
brought  me  much  edification  and  blessing  for  my  heart.  The  opposite 
choice  would  have  led  to  unrest  and  unhappiness. 

In  May,  1797,  when  I  was  twenty  years  old,  my  master  declared  me  free, 
since  he  had  had  another  apprentice  for  some  time.  Consequently  I  spent 
the  summer  until  fall  in  another  workshop,  where  I  found  work  and  good 
wages.  At  that  time  a  proposition  was  made  me  to  begin  a  cabinet  shop 
in  the  Brethren's  House  at  Nazareth.  For  this  reason  I  went  there  before 
the  end  of  the  year.  At  the  beginning  of  the  new  year  and  throughout  the 
winter,  I  was  busy  helping  with  the  inside  carpenter  work  of  a  new  store- 
building  which  was  put  up  at  that  time.  After  carefully  counting  the  cost, 
nothing  came  of  the  plan  to  have  a  cabinet  shop  in  the  Brethren's  House, 
and  I  had  no  objections  to  offer.  At  this  time  there  was  a  vacancy  in  the 
teaching-force  at  Nazareth  Hall  and  the  position  was  offered  to  me.  I 
accepted,  though  with  much  hesitancy,  because  of  the  consciousness  of  my 
imperfections,  yet  in  obedience  and  reliance  on  the  help  of  the  Lord.  Dur- 
ing the  beginning  of  March  I  moved  into  the  third  room  to  dear,  worthy 
old  Bro.  David  Moritz  Michael,  and  I  had  the  pain,  during  the  first  week, 
of  witnessing  the  death  of  a  boy  from  this  room.  I  found  myself  in  an 
entirely  new  sphere.  In  the  beginning,  I  had  no  intention  of  giving  myself 
permanently  to  this  service,  but  intended  later  on  to  return  to  my  trade. 
It  was  not  long,  however,  before  I  came  to  the  decision  to  yield  myself 
entirely  to  the  guidance  of  the  Saviour.  Since  I  had  but  a  common-school 
education,  I  fully  realized  that  I  would  find  it  necessary  to  employ  all  my 


368 


time  to  attain  the  necessary  qualifications  for  my  work.  Outside  of  my 
school  hours,  my  chief  effort  was  the  study  of  the  sciences  and  the  practice 
of  music.  I  resolved  to  learn  as  much  as  possible,  for  which  reason  I 
laid  the  nights  under  contribution,  and  barely  took  sufficient  exercise  for 
my  health. 

Once  in  a  while,  when  I  did  not  make  the  desired  progress  in  spite  of 
all  my  efforts,  discouragement  seized  me.  This  was  largely  due  to  my 
self-love  and  ambition.  The  desire  for  higher  learning  and  knowledge 
tortured  me  so  much  that  I  envied  others  who  had  been  able  to  spend  their 
earlier  years  in  acquiring  them,  or  in  gaining  an  education.  By  means  of 
diligent  efforts,  I  succeeded  in  making  considerable  progress  in  the  study 
cf  the  most  necessary  common-school  branches  and  in  gradually  becoming 
more  efficient  as  a  teacher.  Many  of  my  good  friends,  including  the  In- 
spector, Bro.  Carl  Gotthold  Reichel,  advised  me,  for  my  own  good,  to 
seek  the  society  of  others  more  frequently,  because  in  this  way  I  would 
hear  all  sorts  of  subjects  discussed  and  criticized,  and  I  would  gain  more 
useful  knowledge  than  if  I  would  confine  myself  too  much  to  books.  This 
I  found  true  and  my  disposition  became  more  cheerful  and  companionable. 

The  reading  of  various  writings  of  Count  Zinzendorf,  at  that  time,  led 
me  to  a  careful  examination  of  the  inclinations  and  impulses  which  stirred 
within  me,  and  I  learned  that  in  spite  of  all  my  efforts  to  live  according  to 
the  holy  law  of  God  and  to  fulfill  the  spiritual  meaning  thereof,  I  still 
lacked  strength,  and  the  truth  of  the  words  of  the  Apostle  Paul :  "To  be 
carnally  minded  is  enmity  toward  God,"  became  painfully  clear  to  me.  I 
was  tortured  by  feelings  of  unworthiness,  and  became  more  and  more 
conscious  of  my  deep  depravity  of  body  and  soul.  I  learned  that  all 
thoughts  of  the  human  heart  were  sinful  before  God.  Since  I  could  not 
rid  myself  of  self-love,  thirst  for  honor  and  self-interest  in  spite  of  all 
my  efforts,  I  therefore  felt  a  more  or  less  condemning  or  guilty  conscience 
before  God.  But  the  Holy  Spirit,  who  had  brought  me  into  this  state  in 
which  I  felt  the  depth  of  my  sinfulness,  did  not  allow  me  to  sink  into 
utter  despair.  He  gave  me.  from  time  to  time,  the  comfort  of  Jesus' 
suffering  and  dying,  which  source  of  strength  I  now  began  to  treasure 
greatly,  and  He  brought  to  my  mind  repeatedly  the  verse,  which  says :  "If 
I  weep  for  salvation  in  His  loving  presence,  it  is  already  proof  that  He 
stands  before  me."  It  became  ever  more  clear  that  it  was  my  highest  duty 
to  consecrate  my  life  to  Him  who  gave  Himself  for  me;  that  it  was  im- 
possible for  me  to  find,  in  the  things  of  this  world,  any  rest  for  my  poor, 
languishing  soul,  and  that  he  who  gained  the  greatest  number  of  earthly 
possessions  must  reap  the  greatest  disappointment  in  the  end.  I,  therefore, 
abandoned  all  great  plans  and  ambitious  thoughts  and  became  content  with 
such  things  as  I  had.  My  short-comings  and  mistakes  made  me  rejoice 
more  than  ever  in  God  my  Saviour.  The  longer  I  was  at  it,  the  more  de- 
voted I  became  to  teaching.  My  teaching  days  were  the  pleasantest  of  my 
life. 

Gladly  would  I  have  spent  a  much  longer  time  in  this  work  had  it  been 
the  will  of  God  to  use  me  further  in  this  service.    But  He  had  decided  on 


369 


another  field  for  me,  of  which  1  had  thought  but  little  thus  far.  At  the 
same  time,  I  had  not  been  without  premonitions  before  the  communica- 
tion of  Bro.  David  Zeisberger  came  from  the  Muskingum,  saying  that  a 
door  had  opened  to  enter  the  land  of  the  Delaware  Indians,  who  at 
present  lived  on  an  arm  of  the  Wabash,  called  the  White  River,  and  that 
a  number  of  brethren  were  needed  for  this  service,  who  knew  how  to  help 
themselves  and  how  to  get  there  alone.  In  the  beginning  of  September, 
1800,  I  received  the  call,  therefore,  as  a  single  brother,  to  accompany  Bro. 
and  Sr.  J.  P.  Kluge  to  the  Indian  country,  after  first  spending  the  winter 
on  the  Muskingum  and  then  from  there  continue  the  journey,  in  company 
with  some  Indian  families,  by  water  or  land,  to  the  land  of  the  Indians. 

This  call  cut  deep,  because  I  had  only  spent  two  and  a  half  years  in  my 
very  agreeable  calling  as  a  teacher,  which  was  very  pleasant  indeed  to  me, 
so  that,  when  I  consulted  with  flesh  and  blood.  I  lacked  joy  in  accepting 
the  appointment.  At  the  same  time,  after  many  a  hard  struggle  and  sleep- 
less night,  I  could  not  put  the  matter  aside.  I  finally  decided  to  take  this 
important  matter  to  the  Lord  in  prayer  and  to  beseech  Him  to  give  me  joy 
either  one  way  or  the  other,  as  1  would  be  ready  to  follow  His  signal,  if 
He  really  had  called  me  to  this  service,  unfitted  though  I  felt  myself  to  be 
for  it.  When  I  arose  from  prayer,  I  took  up  the  hymn  book  in  front  of 
me  and  found,  in  answer  to  my  petition,  a  verse  which  peculiarly  filled  my 
need.  This  verse  which  was  so  suitable  to  my  condition  and  so  comfort- 
ing, I  took  as  a  signal  from  the  Lord's  hand,  showing  that  He  desired  me 
to  enter  the  service  which  He  had  pointed  out  to  me.  After  that  I  was 
satisfied.  This  became  the  root  of  my  life-long  destiny  and  never  after 
amid  heavy  trials,  did  I  have  any  regrets,  for  I  was  always  sure  that  the 
Lord  had  determined  my  lot  for  me,  and  that  it  was  for  me  to  endure  it 
and  to  regard  it  as  a  favor  to  be  considered  worthy  of  it. 

Bro.  Gottlob  Reichel,  the  minister  at  Nazareth  and  the  Inspector  of  the 
Boys'  School,  took  great  interest  in  the  spread  of  the  gospel  among  the 
heathen,  and  rejoiced  that  in  a  short  time  four  brethren  had  gone  forth 
from  the  Hall  as  missionaries  among  the  North  American  tribes.  For  this 
reason,  he  presented  me  with  a  copy  of  Loskiel's  Mission  History  of  the 
North  American  Indians,  which  I  now  read  with  great  interest  and  in  this 
way  passed  the  remaining  time  pleasantly.  During  the  latter  part  of  Sep- 
tember, I  closed  my  labors  at  Nazareth  Hall  and  made  my  way  to  Bethle- 
hem, where  Bro.  J.  P.  Kluge  and  I  were  in  a  solemn  manner  ordained  and 
consecrated  as  deacons  of  the  Brethren's  Church,  October  15,  by  Bishop 
Koehler,  of  Salem,  who  was  at  Bethlehem  at  the  time,  being  on  his  way  to 
Kurope.  I  was  still  more  strengthened,  and  deeply  resolved  :  "What  soul 
and  body  can  accomplish,  I  will  do  with  all  my  heart,  to  His  honor  and 
praise." 

After  the  necessary  preparations  for  the  journey  had  been  made  and  we 
had  been  commended  to  the  gracious  protection  of  the  Lord,  in  the  con- 
gregational meeting  of  the  evening  before,  we  left,  October  19,  on  our 
journey  from  Bethlehem  to  Lititz,  travelling  in  a  baggage-wagon.  The 
weather  was  very  unpleasant.    At  Lititz,  we  remained  a  number  of  days  in 


37Q 


the  midst  of  the  dear  congregation  and  enjoyed  much  love,  whereupon  we 
proceeded  on  our  journey  by  way  of  Mannheim,  Harrisburg,  Carlisle,  and 
Shippensburg,  where  we  reached  the  Blue  Mountains,  the  way  leading  over 
large  rocks  and  rough  roads.  In  company  with  other  freight-wagons,  we 
at  last  reached  the  other  side  of  the  Allegheny  Mountains,  which  proved 
still  more  rocky  and  steep.  A  very  durable  wagon  was  needed  to  stand 
the  hard  knocks.  In  company  with  the  other  teams,  everything  passed  off 
pleasantly  until  the  night  we  reached  Pittsburg,  where  we  struck  a  very- 
bad  hotel.  We  did  not  find  out  how  bad,  however,  until  it  was  too  late. 
Because  the  landlord  himself  was  a  worldly  man  and  a  free-lance,  and 
welcomed  bad  company,  the  Pittsburg  teamsters  made  his  hotel  a  loafing- 
place.  After  we  had  retired  for  the  night,  the  uproar  in  front  of  the 
house  began.  There  were  drunken  yells,  cursing  and  fighting,  and  finally 
the  tumult  was  transferred  to  the  inside  of  the  hotel,  where  the  smashing 
of  tables  and  chairs  and  threats  to  set  fire  to  the  building  ensued.  Finally 
tbey  began  to  dance,  the  landlord  whistling  for  it  and  leading  the  dancing. 
The  chief  offender  was,  to  our  great  amazement,  a  teamster  who  had 
travelled  with  us  for  four  or  five  days  and,  in  our  company,  acted  in  a 
very  retiring  and  quiet  manner.  Here,  however,  he  had  met  with  a  man 
against  whom  he  had  a  grudge  and  had  challenged  him  to  fight.  He  be- 
came so  unruly  and  terrible,  and  raged  about  with  such  blood-curdling 
oaths  that  it  seemed  as  if  he  was  possessed  with  evil  spirits.  If  the  night 
had  not  been  so  dark,  we  would  have  left  with  our  team.  The  most 
astonishing  thing  of  all  was  to  see  this  man,  who  had  disturbed  us  all 
night  with  his  terrible  cursing,  and  who  had  behaved  as  if  he  was  wild, 
seat  himself  at  the  table  with  us,  in  the  morning,  the  same  quiet  and  re- 
tiring person  he  was  the  day  before,  just  as  if  he  knew  nothing  whatever 
of  what  had  happened,  and  as  before,  he  silently  travelled  with  us  for  the 
rest  of  the  way  to  Pittsburg. 

From  the  last  place,  we  drove  for  forty  miles  down  along  the  Ohio 
River  to  Georgetown,  where  we  had  to  leave  a  part  of  our  baggage  or 
chests,  because  the  road  from  here  to  the  Muskingum  had  been  but  re- 
cently cut  open,  and  besides  was  very  hilly  and  but  little  travelled.  (At 
this  time  there  were  as  yet  no  white  people  in  this  region.)  After  we  had 
lodged  in  the  woods  for  three  nights,  we  reached  the  Oneleg  Creek,  by  the 
Indians  called  Gutgatsink,  about  twenty-one  miles  from  the  Muskingum. 
Here,  to  our  great  joy,  we  met  Indians  from  Goshen  on  the  Muskingum, 
with  a  letter  from  the  Brethren  Zeisberger  and  Mortimer.  The  Indians 
had  been  sent  to  meet  us,  but  at  the  same  time  they  had  been  here  for  bear- 
hunting.  This  company  consisted  of  the  old  Indian  Chief  Gelelemend,  or 
as  afterwards  called,  William  Henry  Kilbuck,  and  his  three  sons,  John, 
Charles  and  Gottlieb,  who  all  welcomed  us.  Their  friendly  faces,  in  their 
hunter's  lodge,  constructed  of  tree  branches  and  covered  with  bark,  was  a 
welcome  sight  to  us,  and  aroused  in  me  a  great  affection  for  them.  I  felt 
at  once  that  I  could  be  at  home  among  these  people,  all  the  more  because 
they  made  us  feel  their  brotherly  love  and  showed  us  every  imaginable 
courtesy.    When  we  were  about  ten  miles  from  the  Muskingum  River, 


37i 


having  reached  Stillwater  Creek  or  Gegelemakpechink,  we  left  our  freight- 
wagon  and  sent  it  to  Gnadenhuetten,  while  we  followed  on  horses  after  the 
Indian  Chief,  William  Henry  Kilbuck,  who,  as  our  guide,  rode  on  a  horse 
ahead  of  us.  He  led  us  to  Goshen,  often  through  brushes  and  brambles, 
and  we  had  to  be  on  our  guard  not  to  be  caught  by  them,  because  he  rode 
so  fast.  After  some  hours  of  riding,  we  arrived  safe  and  sound  at  Goshen, 
November  19,  to  our  and  to  our  white  and  Indian  brethren's  joy,  and  with 
a  deep  feeling  of  gratitude  to  our  dear  Lord  for  His  gracious  protection 
and  safe  guidance  on  our  four  weeks'  journey.  We  were  affectionately 
welcomed  by  the  dear  Brethren  D.  Zeisberger  and  Mortimer  and  the  small 
Indian  Congregation,  consisting  of  about  fifty  souls. 

We  were  quartered  in  a  small  log-house  about  ten  feet  square,  but  as  the 
sieeping-room  was  not  large  enough,  I  found  my  lodging  for  the  night 
with  Bro.  and  Sr.  Zeisberger,  whose  house,  like  that  of  Bro.  and  Sr. 
Mortimer,  was  about  fifteen  feet  square.  The  chimney  or  fire-place  was 
constructed  of  laths  and  clay,  by  means  of  which  the  whole  room  or 
house,  which  had  no  partitions,  could  be  heated.  The  settlement  was  laid 
out  but  two  years  previously,  therefore  the  furnishings  of  the  house  were 
of  the  scantiest.  Bedsteads  and  chairs  there  were  none.  What  there  was 
of  furniture  had  been  made  from  rough  boards  with  the  aid  of  augur  and 
broad-axe.  The  bed  was  made  of  boards  and  the  table  and  seats  consisted 
of  trestles,  or  logs  with  holes  bored  into  them  and  wooden  legs  inserted. 
While  eating,  the  last  named  were  indeed  precious  pieces  of  furniture  in 
this  home.  The  fire-wood,  of  which  there  was  a  great  deal  in  the  neigh- 
borhood, had  to  be  chopped  into  blocks  and  split  and  then  brought  on  a 
wheelbarrow  or  sled  to  the  house,  since  there  was  no  other  means  at  hand 
of  carrying  it.  The  Indian  women  brought  their  fire-wood  on  their  backs, 
to  which  they  tied  it  with  straps,  or  on  their  heads,  or  even  had  it  hang 
down  from  their  foreheads,  which  in  the  beginning  not  only  seemed  pitiful 
to  me,  but  it  astonished  me  to  notice  what  heavy  loads  they  carried  in  this 
manner. 

As  far  as  the  mode  of  life  of  the  Indian  brethren  is  concerned,  on  the 
whole,  one  was  reminded  of  the  primitive  condition  of  men,  when  art  and 
science  were  still  hidden  in  the  background  and  only  necessity  received  the 
preference,  and  one  knew  nothing  of  luxury  and  conveniences.  The 
Indian  mode  of  living  is  very  simple.  The  possessions  of  a  well-to-do 
family — and  many  do  not  have  that  much — consist  of  a  number  of  horses 
and  perhaps  an  equal  number  of  cows,  a  number  of  pigs,  and  a  number  of 
dogs,  which  serve  them  while  hunting.  Their  farming  is  for  the  most  part 
limited  to  two  or  three  acres  of  corn  for  each  family.  At  that  time,  the 
land  was  usually  worked  with  the  hoe.  The  work  of  the  field,  together 
with  the  harvesting  of  the  corn,  the  crushing  of  it  in  a  mortar  and  the 
baking  of  it  into  bread,  and  the  bringing  of  the  fire-wood  is  regarded  as 
woman's  work,  with  which  young  men,  who  regard  themselves  as  hunters, 
will  not  readily  have  anything  to  do.  Their  houses  usually  consist  of 
small  log-huts,  about  14-15  feet  square,  with  a  chimney  from  the  rafters 
up,  and  below  an  open  fire-place,  so  that  their  beds  may  be  brought  on 


372 


both  sides  of  it  and  all  in  the  house  may  have  free  access  to  it.  Their 
beds  are  covered  with  deer  or  bear-skins  and  with  a  number  of  woolen 
blankets,  which  also  serve  as  clothing,  the  former  serving  them  during  the 
day,  as  seats,  and  at  night  as  their  bed.  The  household  utensils  consist  of 
a  number  of  copper  or  brass  kettles,  iron  pans,  wooden  bowls,  tin-pails  and 
dippers.  For  eating  they  usually  employ  a  knife  only,  their  fingers  serving 
them  as  forks.  Their  food  is  very  simple  and  generally  consists  of  corn- 
bread,  corn  or  bean-soup  boiled  with  or  without  meat.  For  corn-soup,  the 
corn  is  first  crushed  into  small  pieces.  As  a  general  thing  they  eat  but 
two  regular  meals  a  day.  At  the  same  time,  if  they  have  it,  the  kettle  of 
soup  hangs  over  the  fire  all  day  long,  from  which  any  visitor  who  is 
hungry,  as  well  as  the  children  of  the  family  may  help  themselves  at  will. 
At  this  time,  hunting  was  still  very  good  in  that  region,  since  this 
neighborhood  had  only  been  opened  up  a  few  years  before  and  inhabited 
by  white  people;  also  because  it  had  been  abandoned  by  the  Indian  Nations 
sixteen  or  eighteen  years  ago,  so  that  the  wild  game,  especially  bear,  was 
very  plentiful  in  the  mountainous  region  between  the  Muskingum  and 
Ohio  Rivers,  and  by  our  Indian  brethren  hunted  with  success. 

There  was  therefore  no  lack  of  meat  among  them  at  that  time.  On  the 
other  hand,  bread  was  scarce,  because  bread-flour  and  even  corn  had  to  be 
brought  from  the  Ohio  River,  from  sixty  to  seventy  miles  away.  I  soon 
became  convinced  that  it  was  not  comforts  which  one  enjoyed  that  gave 
one  a  quiet  and  contented  heart,  for  in  spite  of  wants  with  which  these 
people  were  surrounded,  one  found  no  anxious  care  nor  heard  sullen  com- 
plaints among  them  They  seemed  to  be  content  with  what  they  had  and 
were  patient  in  their  bearing.  The  meetings  were  usually  well  attended 
and  the  Word  of  God  listened  to  with  attention,  in  spite  of  the  fact  that 
progress  in  obedience  to  the  Word  was  slow,  as  well  as  in  the  putting  aside 
of  many  heathen  customs  and  especially  of  the  vice  of  drinking,  so  com- 
mon among  them.  All  this  called  for  much  patience  and  forbearance 
among  them.  Because  there  was  thus  far  no  printed  literature  in  the  Dela- 
ware language,  with  the  exception  of  a  spelling-book,  I  busied  myself  as 
much  as  possible  with  copying  Bro.  D.  Zeisberger's  Delaware  translations 
of  a  collection  of  hymns  and  liturgies,  besides  the  Delaware  grammar 
which  was  at  hand,  and,  in  addition,  sought  to  learn  as  much  as  possible 
of  the  language.  I  soon  learned,  however,  that  it  would  require  much 
labor  and  study,  besides  verbal  intercourse,  before  I  could  master  the 
language,  because  the  dialects  and  the  construction  of  the  language  were 
so  different  from  other  tongues.  Very  agreeable  and  interesting  it  was  to 
me  to  make  the  acquaintance  of  the  old,  venerable  Missionary,  David 
Zeisberger,  who  was  then  in  his  eightieth  year;  to  enjoy  intercourse  with 
him  and  to  hear  him  relate  his  many  experiences  among  the  Indians  and 
the  remarkable  assistance  of  God  in  connection  with  them. 

Simplicity  of  heart,  childlikeness  and  trust  in  the  Lord  under  all  circum- 
stances, besides  patient  perseverance,  was  what  sustained  him  by  the  grace 
of  God.  Self-interest,  and  anything  that  had  nothing  to  do  with  the  honor 
of  God  and  the  spread  of  His  kingdom,  went  against  him  and  he  would 


373 


not  listen  to  such  things.  The  opportunity  which  at  this  time  offered  itself 
to  take  the  gospel  to  the  Indian  country  and  to  the  many  Indians  baptized 
in  former  times,  who  since  the  dispersion  of  the  Indian  congregation,  in 
the  year  1782,  were  living  among  the  heathen,  or  to  individual  Indians  who 
had  not  found  their  way  back  again  into  the  Indian  congregation,  but  who 
were  now  to  be  hunted  up  again  and  given  a  chance  to  return, — this  was 
a  theme  which  inflamed  his  heart  hungering  for  souls,  as  often  as  it  was 
t:\lked  about.  In  spite  of  his  great  age,  he  would  have  gladly  gone  to  the 
Indian  country  himself,  and  he  would  have  overcome  the  difficulties  con- 
nected with  the  undertaking  with  a  joyful  heart  and  trust  in  the  Lord,  if 
circumstances  had  allowed  him  to  go. 

Although  the  invitation,  extended  to  the  Indian  congregation  at  Goshen, 
to  come  and  live  among  their  country-men  on  the  White  River,  opened  the 
door  to  take  the  gospel  into  the  Indian  country,  there  was  still  lack  of 
positive  evidence  that  the  Indian  brethren  would  be  permitted  to  bring 
their  teachers  with  them.  Bro.  D.  Zeisberger,  therefore,  sent  two  young 
Indian  brethren,  namely,  Charles  Henry  Kilbuck  and  Jacob  Pemcholind, 
with  a  message  to  the  Delaware  Chiefs  on  the  White  River.  They  left  for 
their  destination  after  the  Epiphany  festival  on  January  6,  1801,  and  re- 
turned during  the  middle  of  February  after  having  traversed  a  distance  of 
six  hundred  miles  on  foot.  They  reported  that  the  Goshen  Indians  would 
be  welcome  to  bring  their  teachers  along,  and  that  a  separate  place,  lying 
between  the  Indian  towns,  would  be  given  for  the  new  settlement.  They 
further  reported  that  the  White  River  Indians  would  come  and  meet  them 
with  horses,  after  they  had  reached  the  end  of  their  water-journey  down 
the  Ohio  River.  After  this  report  had  been  delivered,  canoes  were  built, 
and  a  very  large  one  for  the  missionaries,  so  that  we  could  put  all  our 
chests  and  boxes  into  it.  Two  Indians  went  along  to  paddle  our  canoe. 
Four  Indian  families  with  four  canoes,  all  together  thirteen  persons,  ac- 
companied us. 

After  we  were  quite  ready  for  the  journey  and  we  had  taken  a  hearty 
farewell  from  our  dear  white  and  brown  brethren  at  Goshen,  we  set  out, 
on  high  waters,  and  floated  down  the  Muskingum  River.  In  this  way  we 
proceeded  rapidly  and  after  a  night  spent  with  our  brethren  at  Gnaden- 
huetten,  reached  the  Ohio  River  a  number  of  days  later.  The  weather  was 
still  cold.  The  swollen  waters  of  the  Ohio  helped  us  forward  rapidly, 
although,  after  the  manner  of  Indian  travel,  it  was  often  quite  late  in  the 
day  before  we  could  proceed  with  our  journey.  We  also  had  to  stop  fre- 
quently to  shoot  game,  as  there  were  still  long  stretches  of  woods  on  both 
sides  of  the  river.  At  Cincinnati,  which  was  still  in  its  infancy  and  con- 
sisted of  about  six  stores  and  several  hotels,  and  had  no  court-house  as 
yet.  we  met  a  good  friend  by  the  name  of  Major  Ziegler,  who  at  that  time 
and  later  rendered  us  many  services.  He  formerly  served  in  the  American 
Revolution  under  General  Wayne,  but  he  had  built  a  store  and  was  now  in 
business.  He  offered  to  look  after  our  letters  and  money  matters  and  to 
furnish  us  with  other  necessary  articles. 


374 


From  here  we  journeyed  twenty-five  miles  farther,  until  we  reached  the 
mouth  of  the  Big  Miami  River,  which  we  went  up  for  seven  miles  until 
we  reached  the  mouth  of  White  Water  Creek,  and  thence  up  that  stream 
for  about  eighteen  miles  until  we  came  to  the  second  arm  the'reof,  where 
our  water-journey  ended.  Here  we  landed,  April  15,  unloaded  our  things 
and  erected  a  camp  in  the  neighborhood  of  the  frontier-line  of  the  Indian 
country,  about  eighty  miles  from  the  Indian  villages  on  the  White  River, 
where  we  wanted  to  go.  Since,  we  could  no  longer  use  our  canoes,  we  left 
them  with  a  number  of  white  people  who  had  recently  settled  in  this  wild 
region,  and  who  had  helped  us  up  the  White  Water  stream.  Before  we 
took  leave  of  the  inhabitants  of  this  neighborhood,  who  had  settled  about 
eight  miles  up  this  little  stream,  we  purchased  several  milch-cows  and  also 
provided  ourselves  with  some  flour  and  corn  for  the  journey,  through  the 
woods,  which  now  lay  before  us.  From  here,  too,  we  sent  a  messenger  to 
the  White  River  to  announce  to  the  Delaware  Chiefs  that  we  had  now 
reached  the  landing  place  in  our  travels  and  awaited  their  promised  help. 
The  messenger  came  back,  however,  with  the  unpleasant  tidings  that  the 
Indian  Chiefs  had  gone  to  Post  Vincennes  to  a  council  with  Governor 
Harrison,  and  the  hunters  had  not  yet  returned  with  their  horses  from  the 
winter's  hunt,  though  the  latter  were  expected  soon.  There  was  therefore 
no  help  to  be  expected  at  an  early  time  from  that  quarter,  and  now  the 
school  of  patience  began,  for  thus  far  everything  had  gone  quite  easily  by 
water,  since  we  could  get  along  nicely  with  our  boxes  and  baggage  in  the 
canoe.  In  the  evening,  we  would  draw  near  land,  tie  our  canoe,  and  then 
erect  our  tent  on  the  banks  for  the  night.  In  the  morning  we  would  enter 
the  canoe  again  and  proceed  on  our  journey. 

Now,  however,  we  saw  no  way  of  forwarding  all  our  things  and  chattels 
without  pack-horses.  How  gladly  we  would  have  unburdened  ourselves 
somewhat,  if  we  could  only  have  done  so  without  loss !  So  as  not  to  re- 
main at  our  landing-place,  our  Indian  brethren  offered  to  take  the  lightest 
of  our  things,  five  miles  farther,  on  their  backs  and  there  erect  a  tent. 
Nevertheless,  one  could  easily  see  that  this  could  not  continue  any  length 
of  time,  in  spite  of  their  great  willingness.  With  the  help  of  a  horse 
found  in  the  woods,  which  had  been  brought  in  by  one  of  the  hunters,  ail 
of  our  things  were  in  this  way  conveyed  five  miles  farther,  in  three  days, 
but  the  courage  of  the  Indian  brethren  began  to  sink  when  they  saw  that 
their  strength  was  not  equal  to  the  task,  and  that  the  provisions  would  not 
last  at  that  rate. 

After  we  had  spent  many  days  under  these  conditions,  and  had  at  last 
moved  forward  ten  miles,  quite  unexpectedly  an  Indian  came  to  us  with  a 
number  of  horses.  He  was  the  brother  of  our  Indian  Sister  Mary,  Jacob 
Pemcholind's  wife,  who  was  our  traveling  companion.  This  gave  us  hope 
that  we  would  after  all  be  helped  in  some  things,  but  when  it  came  to  the 
point,  he  declared  that  he  would  allow  Sr.  Kluge  a  horse  on  which  to  ride, 
but  otherwise  he  would  only  help  his  sister  and  her  husband,  for  which 
purpose  he  had  come.    Meanwhile,  five  more  miles  were  covered  in  this 


375 


way,  so  that  we  had  proceeded  fifteen  miles  in  all  but  had  consumed  two 
weeks  and  a  half,  without  any  prospects  that  we  would  receive  help  from 
the  Indian  Chiefs.  Since  our  provisions  were  rapidly  disappearing,  for 
though  we  had  no  lack  of  wild  game  and  meat,  it  was  feared  that  there 
would  be  a  corn  and  bread  famine  before  we  would  reach  the  end  of  our 
journey,  we  resolved  to  try  and  secure  horses  from  traders.  Just  as  we 
were  about  to  move  forward  another  five  miles.  I  was  asked  to  make  my 
way,  in  company  with  a  savage  Indian  by  the  name  of  Wangomind,  who 
had  joined  our  party,  to  the  Indian  village  of  Woapicamikunk  or  the  so- 
called  White  Grave,  and  procure  pack-horses  from  the  Indian  traders. 

Lightly  clad  and  with  a  blanket,  in  which  I  had  wrapped  my  provisions, 
fastened  by  a  strap  to  my  shoulders  and  hanging  down  my  back,  with  rapid 
strides,  I  followed  my  guide  with  his  gun  on  his  shoulder  and  tomahawk 
and  knife  at  his  side  and  a  piece  of  dried  deer  meat  hanging  over  his 
shoulder.  He  looked  very  friendly  and  took  pains  to  please  me,  and  prided 
himself  not  a  little  that  I  reposed  such  great  confidence  in  him  as  to  trust 
myself  to  his  guidance.  Since  he  believed  me  to  be  in  a  great  hurry  to 
arrive  at  my  destination,  without  stopping  once,  he  ran  over  the  trail, 
through  water  standing  in  dells,  which  were  all  full  on  account  of  the 
excessive  rains,  up  to  the  knees.  At  first,  I  picked  my  way  over  old  logs  or 
fallen  trees  so  as  to  keep  dry,  but  having  lost  sight  of  my  guide  a  number 
of  times,  and  having  to  strain  myself  very  much  to  catch  up  with  him 
again,  I  learned  by  experience  not  to  spare  either  myself  or  my  clothing, 
and  followed  him  right  through  the  water  everywhere,  and  saw  that  in  this 
way  I  could  keep  up  with  him.  This  pleased  him  greatly,  feeling  that  I 
had  already  learned  this  much  from  him.  Since  I  could  not  speak  with 
him,  and  he  desired  to  make  a  halt,  he  pointed  with  his  finger  to  the  sun  to 
announce  to  me  that  it  was  dinner-time.  He  cut  off  several  pieces  of  his 
dried  venison,  and  in  a  very  friendly  manner  offered  me  one  of  them, 
which  I  did  not  refuse,  and  handed  him  in  return,  a  piece  of  my  bread, 
which  he  took  with  loud  approval.  After  we  had  smoked  a  pipe  together, 
we  proceeded  on  our  journey.  Along  the  trail  at  various  intervals,  we 
found  hunters'  huts  made  from  the  bark  of  trees,  which  served  the  hunter 
with  shelter,  but  which  were  now  forsaken.  In  one  of  them  we  found 
quarters  for  the  night  and  dried  our  clothing.  Next  day  toward  evening, 
we  reached  the  first  Indian  village,  after  having  covered  a  distance  of 
60-65  miles.  Here  we  met  a  trader  by  the  name  of  John  Connor,  whose 
father  formerly  belonged  to  the  Indian  congregation  on  the  Muskingum. 
Willing  as  he  seemed  to  be  to  help  us  in  our  trouble,  it  was  very  dis- 
couraging to  have  come  all  this  long  way  in  vain,  because  he  told  me  that 
all  his  pack-horses,  laden  with  furs,  had  been  sent  to  Fort  Wayne  several 
days  previous,  and  that  he  knew  of  no  horses  to  be  had  from  the  Indians, 
since  they  were  still  off  on  their  hunting-grounds.  But  he  said  he  would 
do  what  he  could  for  us.  As  he  was  at  the  point  of  going  out,  a  re- 
spected Indian,  with  his  family,  and  a  number  of  horses,  arrived,  and, 
upon  being  asked  where  he  was  going,  he  said  that  he  was  about  to  meet 


376 


his  father-in-law,  Jacob  Pemcholind,  since  he  had  heard  that  the  traveller* 
had  need  of  horses.  Mr.  Connor  thought,  and  I,  too,  was  of  the  opinion, 
that  we  might  be  helped,  and  accordingly  began  my  return  journey  at 
once,  in  company  with  the  Indian  and  his  horses. 

On  the  second  day  after  we  left  Woapicamikunk  we  reached  the  rest  of 
the  party.  But,  to  our  no  little  terror  and  sorrow,  we  met  here  a  company 
of  Delaware  Indians,  who  were  on  their  way  home  from  the  settlement  of 
the  white  people,  where  they  had  exchanged  their  skins  and  furs  for 
whisky,  which  they  had  loaded,  in  small  barrels,  on  their  horses  and  were 
now  in  the  act  of  bringing  to  the  Indian  village  to  sell.  The  liquor  traffic 
is  lucrative  among  them  because  the  Indian  will  give  the  last  of  his  pos- 
sessiens  for  whisky.  We  soon  saw  a  sorrowful  scene  that  we  could  not 
escape.  Not  only  the  heathen  Indians  with  us,  but,  with  the  exception  of 
several,  our  own  as  well,  seated  themselves  around  the  whisky  and  a  two- 
day's  carousal  ensued,  in  connection  with  which  the  air  resounded  with 
terrible  yelling,  by  day  and  by  night.  We  kept  ourselves  out  of  the  way  of 
it  by  hiding  a  short  distance  away.  How  sad  and  discouraging  this  oc- 
currence was  for  us,  especially  here  in  the  woods  among  these  people,  one 
may  readily  imagine !  And  it  was  but  a  foretaste  of  the  state  of  the  people 
to  whom  we  had  come  to  preach  the  gospel.  The  Lord,  however,  who  had 
called  us  to  this  undertaking,  sustained  our  courage  and  strength  of  body 
and  soul,  and  enabled  us  to  continue  our  journey  trustfully.  After  every- 
body had  become  sober  again,  the  packing  up  was  begun. 

But  we  soon  learned  that  in  our  expectation  of  help  we  had  deceived 
ourselves,  because  this  Indian  said  what  the  other  had  told  us  before  him, 
namely,  that  he  had  no  pack-horse  for  us,  that  he  had  come  with  the  sole 
intention  of  assisting  his  father-in-law,  Jacob  Pemcholind.  Nevertheless, 
we  secured  a  horse  from  each  of  them.  Upon  these  we  could  forward  the 
lightest  of  our  baggage,  while  the  rest,  still  about  five  horse  loads,  had  to 
be  left  behind  under  guard  of  an  Indian  family.  Thus,  on  May  2,  after 
having  spent  nearly  five  weeks  in  the  woods,  we  brought  our  two  cows  and 
the  lightest  things  at  last  to  the  first  Indian  village,  Woapicamikunk.  We 
had  consumed  all  our  provisions  with  the  exception  of  one  loaf  of  bread. 
This  Bro.  and  Sr.  Kluge  shared  with  me.  when  I  returned  from  here,  with 
five  pack-horses  and  one  of  our  Indians,  to  get  our  things  which  were  left 
behind,  about  fifty  miles  away.  Bro.  and  Sr.  Kluge,  together  with  the 
Indians  who  had  preceded  us,  made  their  way  down  the  White  River  from 
Woapicamikunk  to  a  green  spot  on  the  river,  twenty  miles  away,  and  with- 
in three  miles  of  Anderson  Town.  This  was  the  place  which  had  been 
designated  for  our  settlement.  In  about  six  or  seven  days  I  arrived  there 
too,  very  tired  and  half-starved,  and  found  them  under  the  shelter  of  bark- 
covered  huts.  We  rejoiced  together  that  we  had  at  last  reached  the  end 
of  our  journey  of  weeks,  and  thanked  our  dear  Lord,  who  had  brought  us 
safely  thus  far  and  had  kept  us  well  and  happy  in  spite  of  the  many  diffi- 
culties connected  with  our  journey.  On  the  right  bank  of  the  river,  on  an 
elevation  surrounded  by  dense  woods,  we  erected  our  dwelling.  We  lacked 
nothing  more,  at  this  time,  than  a  number  of  good  axe-men  to  help  us 


377 


make  a  clearing  and  to  build  houses  or  good  log-huts.  But  it  was  the  be- 
ginning of  June  and  consequently  late  for  planting  as  it  was,  therefore  the 
first  thing  to  be  done  was  to  get  some  corn  and  garden  vegetables  into  the 
ground.  To  this  end  the  plains,  which  lay  opposite  our  place  and  which 
had  rich  soil  and  were  overgrown  with  high  grass,  served  a  good  purpose. 
We  mowed  down  the  grass  and  got  into  the  ground  with  the  hoe  and 
planted  the  necesary  field  and  garden  vegetables.  There  were  no  fences, 
but  these  were  not  so  necessary,  in  the  beginning,  while  the  Indian  brethren 
had  no  cattle. 

Among  the  Indian  brethren  who  had  come  with  us  from  Goshen  and 
who  desired  to  build  here,  there  were  but  two  who  could  handle  the  axe 
well.  These  two  were  therefore  useful  to  us  in  building,  first  of  all,  a 
summer  hut,  and  in  covering  it  over  with  the  bark  of  trees,  as  well  as 
later,  during  the  summer  months,  in  felling  trees  and  getting  them  in 
shape  for  a  winter  house  for  us.  These  were  our  interpreter  Joshua  and 
a  helper  by  the  name  of  John  Thomas.  Articles  of  food  were  very  ex- 
pensive and  rare,  because  flour  had  to  be  brought  through  the  woods,  on 
the  horses  of  the  traders,  from  the  nearest  settlement  of  the  white  people, 
which  was  eighty  miles  away  from  the  Miami  River  and  White  Water 
stream,  so  that  flour  sold  to  us  cost  six  dollars  a  hundred.  During  the  first 
summer,  corn  was  sold  for  two  dollars  a  bushel  among  the  Indians  and 
even  at  that  price  could  scarcely  be  had.  The  latter  article,  however,  has 
to  be  reckoned  according  to  the  Indian  value  of  silver  buckles,  so  that  the 
sum  is  not  equivalent  to  that  amount  in  money. 

At  the  same  time,  we  seldom  lacked  meat,  which  does  not  keep  long  in 
summer  and  consequently  could  be  bought  from  the  Indians  for  a  small 
sum.  They  went  after  deer  for  their  skins  and  frequently  left  a  part  of 
the  meat  lying  in  the  woods.  This  was  not  the  case,  however,  with  bears' 
meat,  which  was  more  scarce  and  had  greater  value  among  them.  There- 
fore, we  and  our  Indian  brethren  lived  on  that  which  the  gracious  Provi- 
dence of  our  dear  Heavenly  Father  provided  for  us,  and  although  we  had 
no  great  abundance,  we  had  to  answer:  "Lord,  never!"  to  the  question: 
"Did  ye  ever  lack  anything?"  Naturally  we  had  to  deny  ourselves  many 
things,  under  the  circumstances,  which  one  could  enjoy  in  other  places.  In 
the  beginning,  our  meetings  here,  as  well  as  on  our  journey,  had  to  be 
kept  under  the  open  sky.  Some  oak  trees  which  stood  in  front  of  our 
huts,  served  a  good  purpose  in  this  connection.  These  afforded  beautiful 
shade,  in  which  we  used  benches  made  of  split  wood.  In  the  beginning, 
these  services  were  attended  by  painted  savages  from  the  Indian  village 
named  Anderson  Town,  which  lay  down  stream  and  whose  Chief  called 
himself  Anderson  or  Kiktuchwenind.  He  was  a  half-breed  who  belonged 
to  a  certain  family  by  that  name,  at  the  ferry  at  Harrisburg.  He  was  not 
inclined,  however,  to  Christianity,  but  sought  to  make  his  people  averse 
to  it. 

Our  old  Indian  Brother  Joshua  was  our  interpreter.    In  his  youth  he 
learned  the  German  language  at  Bethlehem,  and  could  read  the  German 
18 


378 


Bible  with  ease.  In  the  years  of  his  childhood,  he  also  played  the  organ  a  little. 
Because  he  could  also  write  well,  we  had  opportunity  to  learn  a  good  deal 
cf  the  Delaware  language  from  him.  He  and  his  invalid  son  were  the  first 
of  our  people  who  helped  us  erect  a  little  log-hut,  fourteen  feet  square, 
which  served  also,  in  the  beginning,  as  a  meeting-place. 

The  building  of  our  house,  which  was  to  be  16  feet  square  and  made  of 
prepared  lumber,  progressed  slowly  and  with  difficulty,  partly  because  we 
had  to  struggle  against  attacks^  of  fever  during  the  summer,  and  partly 
because  we  lacked  the  necessary  help,  the  Indian  brethren  having  enough 
work  of  their  own.  Nevertheless,  we  got  so  far  that,  by  the  beginning  of 
November,  we  could  move  into  our  winter  quarters.  We  lacked  a  great 
many  necessities  in  general  and  money  in  particular.  The  nearest  post- 
office  was  at  Cincinnati,  which  lay  a  hundred  and  twenty-five  miles  south- 
east of  us.  I  made  a  journey  there  in  November.  I  went  on  foot  to  the 
upper  Indian  village,  Woapicamikunk,  where  I  hired  a  horse  and  rode 
through  the  woods  for  three  days,  to  the  border  inhabitants  on  the  Big 
Miami,  arriving  first  at  Fort  Hamilton  and  then  at  Cincinnati,  which  at 
that  time  was  still  an  insignificant  place.  In  the  latter  town  I  met  Major 
Ziegler,  whose  acquaintance  we  had  made  before.  He  supplied  me  with 
the  necessary  things.  My  horse  was  well-loaded  and  I  had  to  make  my 
way  home  through  the  woods,  on  foot,  from  Fort  Hamilton.  In  like  man- 
ner, I  had  to  make  this  journey  every  year,  from  two  to  three  times,  as 
long  as  we  stayed  on  the  White  River,  and,  with  several  exceptions,  I 
travelled  alone  on  horseback  through  the  woods.  On  these  occasions  I  not 
only  enjoyed  the  protection  of  the  Lord  by  day  and  by  night,  so  that  I 
never  suffered  any  injury  to  amount  to  anything,  either  at  the  hands  of 
men  or  beasts,  but  I  became  strongly  and  comfortably  conscious  of  His 
loving  presence,  in  my  loneliness.  During  the  inclement  seasons  of  the 
year  I  generally  carried  a  small  tent  with  me  and  put  it  up  in  front  of 
some  fallen  tree.  During  the  night  I  kept  a  large  fire  going  and  lay  on  a 
blanket  spread  on  the  ground,  my  saddle  serving  me  as  a  pillow. 

My  horse  usually  gave  me  the  greatest  care,  because  I  had  to  allow  him 
sufficient  freedom  during  the  night  to  seek  his  nourishment  in  the  neighbor- 
hood. For  this  reason,  I  was  in  danger  of  losing  both  myself  and  horse  in 
the  woods.  As  I  was  all  alone,  this  might  have  happened  very  easily.  Good 
people  often  advised  me  not  to  travel  alone  through  the  woods  without  a 
weapon,  as  it  was  known  why  I  made  the  journey  and  since  I  had  money 
on  my  person  on  my  return  trip,  because  there  was  no  lack  of  bad  people 
on  the  frontier  who  might  make  use  of  such  an  opportunity  to  maltreat  me 
or  to  rob  me.  I  always  answered,  however :  "Thus  far  the  Lord  has  pre- 
served me  from  all  danger,  and  I  will  trust  Him  further,  for  if  He  will 
withdraw  His  protection,  then  surely  no  weapon  can  save  me."  Although 
I  was  not  very  much  afraid  of  wolves,  because  one  seldom  heard  in  this 
community  that  they  attacked  men,  nevertheless  I  was  often  disturbed  by 
their  terrible  howling  during  the  night,  and,  as  they  do  not  readily  come 
near  a  fire,  I  kept  up  a  good  one. 


379 


The  fact  that  we  lived  a  great  distance  from  white  people  made  it  very 
troublesome  or  inconvenient  for  us  in  many  respects.  At  the  same  time, 
conditions  were  more  favorable  on  this  account  because  the  destructive 
liquor  traffic  was  carried  on  to  too  great  an  extent,  as  it  was.  If  the  hurt- 
ful beverage  was  not  brought  in  by  the  traders,  it  was  not  too  far  for  the 
Indians,  when  about  to  celebrate  certain  heathen  festivals,  to  go  four  or 
five  days'  journey  to  the  Ohio  River  and  bring  from  five  to  six  horse  loads, 
after  which  the  whole  Indian  village  concerned  would  be  plunged  into  the 
most  pitiful  and  terrible  state,  since  nearly  all  the  inhabitants  of  both  sexes, 
children  and  minors  not  excepted,  gave  themselves  over  to  drink,  and 
people  from  other  Indian  towns  came  on  horseback  to  assist  in  the  wicked- 
ness, which  seldom  passed  off  without  wounds  and  bumps,  yes,  and  seldom 
without  homicide  and  murder. 

The  first  summer  we  were  visited  by  some  of  the  older  Chiefs,  namely, 
Pakantschihilas  and  Tetepachsit.  The  first  was  an  old  warrior  of  renown 
but  a  hardened  pagan  and  an  enemy  of  the  conversion  of  his  people  to 
Christianity.  The  latter  was  the  first  and  oldest  Chief  of  his  Nation.  In 
the  year  1802,  he  visited  with  some  of  his  people  in  the  city  of  Washington, 
as  well  as  at  Lititz,  where  the  brethren  showed  him  many  honors.  When 
they  visited  us,  they  told  us  that  they  had  given  their  people  liberty  to  visit 
us  and  to  hear  the  gospel  or  Word  of  God,  and  that  they  would  admonish 
them  not  to  do  us  any  hurt,  and  not  to  come  through  our  settlement  when 
drunk.  But  soon  after,  we  heard  that  they  worked  hard  against  having 
their  people  come  to  us  and  becoming  obedient  to  the  Christian  teaching, 
because  they  believed  that  they  would  thereby  lose  their  own  dignity  and 
power.  They  also  expressed  their  displeasure  that  only  some  of  the  Indian 
families  from  the  Muskingum  had  come,  since  all  had  been  invited  by 
them. 

Besides  the  Chiefs  mentioned,  of  whom  the  first  had  his  seat  in  Woapi- 
camikunk,  where  about  forty  Indian  families  lived,  and  the  latter,  with 
about  eight  families,  in  Monsy  Town,  four  miles  down  stream,  there  were 
two  other  Chiefs  named  Hackinkpomska  and  Kiktuchwenind,  who  were 
our  nearest  neighbors.  The  former  lived  with  his  people  eight  miles  up 
stream,  and  the  latter  three  miles  down  stream  from  us  in  Anderson  Town, 
with  about  fifteen  or  sixteen  Delaware  families.  Below  them  were  some 
small  Indian  villages  of  which  the  last  was  called  Sarah  Town,  because 
Isaac  and  Sarah,  two  baptized  Indians,  had  settled  there  with  their  sons, 
who  had  become  heathen.  The  parents  were  dead,  and  the  sons  would  not 
leave  their  heathenism  and  come  to  us  and  accept  the  Word  of  God,  since 
they  were  highly  respected  among  the  heathen. 

In  every  Indian  town  there  was  a  so-called  long-house,  about  forty  feet 
in  length  and  twenty  feet  wide,  in  which  the  savages  held  their  sacrifices 
and  dances.  It  also  served  as  a  Council  House.  These  houses  were  built 
of  split  logs  set  together  between  dug-in  posts,  and  were  provided  with  a 
roof,  consisting  of  tree-bark  or  clapboards,  resting  on  strong  pillars  dug 
into  the  earth.  The  entrance  was  at  both  gable-ends  and  there  was  neither 
floor  nor  ceiling.   Near  both  ends  and  in  the  middle,  there  were  three  fires 


38o 


over  which  hung  large  kettles  in  which  corn  and  meat  were  boiled  for  the 
guests  and  always  kept  in  readiness  for  them  to  eat,  when  finished  with 
the  dance.  In  the  roof  there  were  openings  over  every  fire,  so  that  the 
smoke  could  escape.  Along  the  inside  of  the  house  there  were  seats  or 
elevations  from  the  ground  about  a  foot  high  and  five  feet  wide.  These 
were  first  covered  with  the  bark  of  trees  and  then  with  long  grass.  On 
them  the  guests  sat,  or  if  they  felt  like  it,  lay  down  and  smoked  their  pipes, 
while  the  others  were  engaged  in  dancing. 

The  dances  of  the  Indians  are  generally  held  in  honor  of  their  protecting 
deities,  concerning  whom  they  declared  that  they  once  upon  a  time  ap- 
peared unto  them  in  a  dream,  in  one  or  another  form,  for  example,  in  that 
of  a  large  bird ;  that  they  talked  with  them,  told  them  their  future  fate  for 
better  or  for  worse;  that  they  either  would  have  great  Chiefs  or  Warriors 
who  would  do  great  deeds,  great  witch-doctors  who  would  deal  in  super- 
natural things,  or  that  they  would  possess  great  riches  and  many  relatives, 
or  the  contrary.  If  the  latter  was  the  case,  however,  they  did  not  sing 
their  dreams  but  sadly  related  them.  Those  who  had  the  former  dreams, 
on  such  occasions  step  forward,  holding  the  shell  of  a  land-turtle  contain- 
ing a  number  of  beans  or  kernels  of  corn.  Then  the  one  who  is  to  lead 
the  dance,  in  honor  of  the  protecting  deity,  advances.  After  he  has  rattled 
the  turtle-shell  with  his  hand  amid  many  grimaces,  he  stops,  and,  speaking 
in  a  loud  tone  of  voice,  he  relates,  by  fits  and  starts,  the  contents  of  his 
dream,  or  the  manner  in  which  his  god  appeared  and  what  he  told  him. 
When  he  is  finished  with  it,  he  turns  about  and  faces  those  who  want  to 
join  him  in  the  dance.  These  are  arranged  in  a  row  and  equipped  with 
bells  fastened  to  their  legs  and  arms.  The  bells  consist  of  deer-hoofs  and 
all  sorts  of  silver  trinkets  in  the  shape  of  crescents,  scrapers  and  bracelets. 
These  are  so  fastened  to  the  body  that  a  jarring  sound  is  produced  at 
every  step  taken.  Two  Indians,  sitting  at  the  side,  beat  the  time  with 
sticks,  on  a  dried  deer-skin  made  for  the  occasion,  while  the  whole  crowd 
moves  forward  with  short,  regular  steps,  which  all  take  at  the  same  time 
at  certain  abrupt  intervals.  Meanwhile  the  leader  relates  his  dream  in 
lines,  which  are  repeated  during  the  dance  and  drum-beating.  The  leader 
cuts  many  capers  and  jumps  up  and  down.  This  is  all  in  harmony  with  the 
time,  and  brings  to  light  the  skill  of  the  dance.  In  this  manner,  the  whole 
mass,  the  men  first  and  the  women  following  them,  moves  around  in  the 
house  until  they  come  again  to  the  place  from  which  they  started,  where- 
upon all  gather  around  the  post  or  pillar  standing  in  the  middle  and  upon 
which  the  roof  rests.  Upon  both  sides  of  this  pillar  are  cut  men's  faces, 
provided  with  hair  and  painted,  making  a  hideous  appearance.  In  con- 
clusion, all  stretch  out  their  hands  toward  the  totem,  and  with  a  terribly 
shrill  yell  the  dance  comes  to  an  end,  whereupon  all  take  their  places  again. 
After  a  short  pause,  another  steps  forward,  when  the  same  performance 
is  repeated.  These  dances  are  held  only  at  night  and  are  often  continued 
for  weeks  at  a  time.  At  the  conclusion  a  sacrificial  feast  is  held,  for  which 
the  deer  and  bear-meat  is  provided  by  all  joining  in  a  common  hunt,  the 
women  furnishing  a  store  of  corn-bread.    All  is  prepared,  in  common,  in 


38i 


the  house  of  sacrifice,  and  there  partaken  of  amid  certain  ceremonies.  For 
example,  the  bread  is  arbitrarily  thrown  among  the  guests,  and  each  one 
catches  as  much  as  he  can.  In  conclusion,  two  beautiful  tanned  deer-skins 
are  turned  over  to  two  old  men  appointed  beforehand,  who  hold  them  to- 
ward sunrise,  in  front  of  the  house  of  sacrifice,  and  spread  them  out,  while 
murmuring  something.  In  this  way,  they  imagine  they  are  praying  to  their 
god.  They  thank  him  for  long  life  and  health.  For  this  service  the  old 
men  afterwards  receive  the  skins  as  their  property.  Before  I  could  under- 
stand the  language  very  well,  I  had  the  opportunity  of  attending  such  a 
dance  for  half  of  a  night,  and  that  at  Woapicamikunk.  There  were 
present  a  large  number  of  Indians,  besides  Chiefs. 

John  Connor,  the  trader  mentioned  above,  who  had  a  Delaware  Indian 
for  a  wife  and  with  whom  I  stayed  over  night,  invited  me  to  the  dance  and 
introduced  me.  He  himself  appeared  to  be  very  much  taken  with  it.  He 
said  that  the  Indians  in  this  way  sought  to  serve  their  god,  and  that  he  had 
.learned  to  know  many  of  them  whose  dreams  had  been  fulfilled;  in  fact, 
their  dreams,  with  few  exceptions,  generally  came  true.  He  himself 
danced  with  them  and  had  not  gotten  much  farther  in  knowledge  than  the 
heathen.  On  such  occasions,  the  Chiefs  addressed  their  people,  both  the 
men  and  women,  and,  although  they  themselves  did  not  abstain,  strictly 
prohibited  the  use  of  strong  drink,  fornication,  adultery,  stealing,  lying, 
cheating,  murder,  and  urged  hospitality,  love,  unity,  as  things  well-pleasing 
to  God,  which  is  proof  that  even  the  heathen  is  not  without  knowledge  of 
good  and  evil  and  therefore  has  a  conscience  which  accuses  or  excuses 
him,  and  which  will  also  judge  him.  It  was  customary  among  them  on 
these  occasions  to  erect  tents  around  the  outside  of  the  Council  House. 
After  the  ceremonies  were  over,  they  went,  in  companies,  from  one  tent  to 
the  other  to  visit  and  to  greet  one  another  with  a  mutual  handshake.  In 
connection  with  this,  they  assumed  a  solemn  mien  and  used  courtly 
language  according  to  the  age  or  circumstances  of  the  family  addressed. 
All  this  makes  a  good  outward  show  to  one  who  does  not  know  them  or 
their  circumstances.  But,  after  one  has  made  a  closer  acquaintance  with 
them,  one  learns,  unfortunately,  how  they  distrust  one  another,  even  their 
nearest  relatives,  because  of  poisoning,  witchcraft  and  the  black  art,  so 
that  really  not  one  confides  in  another.  When  one  of  their  relatives  dies, 
whether  old  or  young,  it  is  not  at  all  unusual  for  one  or  the  other  of  the 
relatives,  or  even  some  one  else,  to  be  suspected  of  having  brought  about 
the  death  either  by  poisoning  or  witchcraft.  The  fellowship  of  love  is 
therefore  unknown  among  them,  and  on  such  occasions  they  merely  make 
a  pretense,  because  they  are  really  afraid  of  one  another.  One  sees  from 
this  how  far  imagination,  stimulated  by  fear,  causes  such  people,  who  are 
still  in  the  grip  of  superstition,  to  go.  Because  their  hearts  are  evil  they 
cannot  think  well  of  one  another. 

Their  useless  worship  of  God  is  based  on  sensual  enjoyment  and  prefer- 
ences and  applies  itself  to  the  desire  of  long  life,  wealth,  honor  and  good 
fortune,  and  not  infrequently  supernatural  powers  and  communion  with 
the  protecting  deities,  who  are  to  grant  them  respect  and  dignity.  Such 


382 


as  pretend  to  have  this  privilege  generally  succeed  in  gaining  certain  ad- 
vantages over  others,  but  at  the  same  time,  they  also  run  the  great  risk  of 
being  looked  upon  as  evil  persons,  who  put  others  out  of  the  way  by  means 
of  this  art  and  supernatural  power.  Of  such  things  the  minds  of  the 
Indians  of  both  sexes  are  full  and  so  deeply  rooted  are  they  that  even 
those  who  have  accepted  Christianity  and  believe  that  through  Jesus'  death 
they  are  delivered  from  the  ^power  of  sin  and  of  Satan,  still  insist  that 
such  evil  powers  exist  among  the  heathen,  and  that  they  can  kill  each 
other  by  means  of  secret  poison  and  the  black  art,  and  therefore  easily  give 
room  to  suspicion  that  such  things  do  happen. 

Special  grace  is  therefore  needed  for  such  as  have  been  converted  from 
heathenism  to  Christianity,  especially  under  certain  circumstances  as,  for 
example,  sickness,  that  they  may  be  kept  from  seeking  help  from  the 
sorcerers  who  claim  that,  by  means  of  their  art,  they  can  cure  or  drive  out 
disease,  and  rather  resolve  to  die  in  faith  in  the  Saviour  and  to  inherit 
eternal  life  than  by  means  of  an  evil  power  to  become  physically  well  and 
then  be  eternally  lost. 

If  one  tells  the  heathen  of  the  world's  Saviour  or  Son  of  God,  that  He 
became  man  to  deliver  us  from  the  power  of  sin  and  of  Satan,  that  He 
was  by  wicked  men  nailed  to  the  cross  and  put  to  death  and  again  arose 
from  the  dead  and  ascended  into  Heaven,  they  usually  turn  off  the  matter 
by  saying  that  they  had  no  part  in  the  death  of  the  Son  of  God,  since  it  did 
not  happen  in  their  country  nor  at  the  hands  of  their  Nation.  On  the 
other  hand,  they  relate  that  God,  their  Protector,  had  also  appeared  unto 
them  from  Heaven  once  upon  a  time,  and  that  in  winter,  in  the  midst  of  a 
snow-storm,  and  that  He  had  large  snow-shoes  on  His  feet;  that  He  had 
stayed  with  them  for  a  long  time  and  prescribed  to  them  their  mode  of  life 
and  sacrificial  feasts,  which  they  had  followed  strictly  ever  since.  They 
had  not  dealt  so  wickedly  with  their  God,  but  had  reverently  dismissed 
Him  again,  and  therefore  did  not  have  to  reproach  themselves  on  account 
of  it  like  the  white  people,  who  said  of  themselves  that  they  had  crucified 
the  Son  of  God. 

Others  declared  that  God  had  indeed  given  the  Bible  or  written  book  to 
the  white  people  who  could  read  it,  but  to  the  Indians  or  children  of  the 
forest  He  had  given  the  hunting-grounds,  sacrificial  feasts,  and  had  shown 
them  another  mode  of  life;  the  former  could  therefore  seek  to  live  up  to 
what  God  had  commanded  them,  while  they  felt  it  their  duty  to  hold  fast 
to  that  which  He  had  appointed  for  them.  Others  again  are  of  the  opinion, 
which  is  not  generally  held  among  them,  however,  that  the  Indians  did 
not  come  from  the  same  source  as  the  white  people,  but  had  been  created 
separately,  for  which  reason  they  were  not  allowed  to  adopt  the  customs 
of  the  white  people  and  to  regulate  themselves  according  to  their  religion. 
Such  declare  that  because  of  the  acceptance  of  the  white  man's  religion  on 
the  part  of  some,  their  gods  had  become  angry  and  sought  their  destruc- 
tion ;  that  their  deities  wanted  to  take  away  from  them  their  land  and  all 
customs  and  liberties,  including  the  use  of  whisky,  which  was  the  discovery 
of  the  whites,  as  well  as  their  silver  and  their  gold,  and  the  practice  of 


383 


usury  among  them,  all  of  which  they  regarded  as  an  evil  in  the  world,  and 
as  originally  unknown  among  their  race,  and  something  that  had  been 
brought  upon  them  by  the  white  people. 

Others  who  were  unfriendly  to  the  preaching  of  the  gospel  were  not 
ashamed  to  declare  that  we  came  among  them  for  political  reasons ;  that 
our  object  was  to  preach  to  them  in  order  that  they  might  be  made  tame 
and  afterwards  delivered  over  to  the  white  people,  as  was  the  case  in  the 
war  on  the  Muskingum.  All  this  proved  to  us  clearly  that,  while  we 
stayed  among  these  people,  we  had  to  battle  against  the  prince  of  darkness, 
into  whose  realm  we  had  come,  and  that  we  could  not  expect  that  he, 
without  great  opposition,  would  allow  himself  to  be  so  readily  robbed  of 
his  booty,  since  the  Indians  were  willing,  with  lies  and  false  reasoning, 
however  absurd,  to  harden  themselves  against  the  truth  and  the  light  which 
was  to  lighten  the  way  out  of  their  prison,  and  not  to  accept  it  because  they 
loved  their  darkness  more. 

Now  I  want  to  continue  with  the  history  of  our  sojourn  among  these 
people.  The  first  years  two  baptized  persons  came  to  us  who  had  lived  for 
eighteen  years  among  the  heathen  and  had  become  old,  their  children 
having  grown  up  in  heathenism.  Their  names  were  Christina  and  Louisa. 
The  latter  was  re-admitted  to  the  Holy  Communion.  But  since  their 
children  had  no  desire  to  follow  them,  and  they  could  not  support  them- 
selves, without  their  help,  in  our  Indian  congregation,  which  was  weak  and 
needy  itself,  they  soon  moved  back  again  to  their  children.  Our  stay,  how- 
ever, made  an  impression  on  a  number  of  sick  persons  who  had  themselves 
brought  to  the  settlement.  They  forsook  heathenism,  were  baptized,  and 
later  died  and  were  buried  in  our  village.  During  the  five  years  of  our 
work  on  the  White  River,  only  two  persons,  who  were  in  health,  were 
baptized,  namely,  a  Pottewatemi  and  a  Monsy  woman.  Undoubtedly  we 
would  have  had  more  increase  in  population  if  our  numbers  had  been 
large,  and  we  had  not  been  quite  so  afraid  of  false  growth,  which  surely 
would  have  brought  us  a  great  deal  of  trouble.  A  woman,  who  belonged 
to  us,  allowed  herself  to  be  persuaded  by  her  heathen  relatives  to  resort  to 
sorcery  in  the  hope  of  being  made  well.  Instead  of  recovering  she  died, 
whereupon  we  refused  permission  to  have  her  buried  on  our  graveyard 
according  to  the  heathen  custom,  which  incurred  the  enmity  of  her  rela- 
tives. This  occurrence  and  the  fact  that  Indians  came  from  their  carousals 
in  the  neighboring  Indian  village  and  took  the  liberty,  if  it  so  pleased  them, 
of  shooting  our  best  swine  and  taking  them  away,  against  which  we  could 
not  defend  ourselves,  were  unpleasant  experiences.  We  therefore  made 
a  move  in  the  spring  of  1806  to  find  out  whether  it  would  not  be  possible 
to  settle  at  another  place  in  the  neighborhood,  where  we  would  be  farther 
away  from  the  Indians.  At  the  time  mentioned,  namely,  at  the  beginning 
of  March,  in  company  with  our  old  interpreter.  Bro.  Joshua.  I  made  a  tour 
of  inspection  to  the  Mississiniway  stream,  which  is  an  arm  of  the  Wabash. 

Our  way  there  took  us  through  Woapicamikunk,  where  we  found  the 
Delaware  and  Monsy  Nations  in  the  midst  of  their  annual  sacrificial 
festival  and  dance,  but  this  time,  not,  as  is  usually  the  case,  in  honor  of 


334 


their  gods,  but  chiefly  for  the  purpose  of  discovering  all  those  guilty  of 
using  poison,  witch-doctors,  and  witches  in  their  nation,  and  then  putting 
them  to  death,  because  they  declared  that  these  evil-doers  were  the  cause 
that  so  many  of  the  people  died  and  reached  no  great  age.  The  young  men, 
therefore,  banded  together  and  took  the  rule  into  their  own  hands.  In  a 
council  held  by  themselves  in  the  woods,  they  declared  their  resolution  to 
destroy  all  poisoners  and  sorcerers  among  them,  so  that  not  so  many  of 
their  people  would  die  and  they  themselves  would  become  older.  It  was 
therefore  resolved  that  every  one  of  their  people  suspected  of  being  guilty 
of  these  evils  should  be  brought  before  their  grandfather — that  is,  fire — 
and  if  he  would  surrender  his  poison  and  give  up  his  bad  art,  he  should 
be  pardoned.  But,  if  he  should  refuse,  he  should  be  killed  with  the  toma- 
hawk and  have  his  body  thrown  into  the  fire. 

On  the  same  day  that  this  decision  was  reached  in  the  upper  Indian  town 
Woapicamikunk,  which  was  twenty  miles  from  our  place,  the  Indian  Bro. 
Joshua  and  I  arrived  there,  in  the  evening,  on  our  way  to  the  Mississiniway 
stream,  where  we  wanted  to  see  if  we  could  find  our  future  place  of  resi- 
dence. We  camped  with  an  Indian  family,  which  had  its  tent  not  far  from 
other  Indians,  who  had  come  from  the  Indian  towns,  and  had  erected  their 
tents  near  the  house  of  sacrifice.  We  soon  heard  with  astonishment  of  the 
new  developments  and  saw  that  there  was  a  great  commotion  among  the 
savages.  The  fixed  stares  and  earnest  faces,  especially  of  the  older  people 
of  both  sexes  showed  it,  because  there  was  no  telling  how  the  matter 
would  end.  Next  morning  we  resumed  our  journey  and  examined  the 
place  to  which  we  went,  remained  there  over  night,  and  then  began  our 
homeward  journey,  but  without  coming  too  near  to  the  meeting-place  of 
the  Indians,  which  we  tried  to  pass  unnoticed.  We  remained  over  night 
in  Monsy  Town,  and  came  home  safely  in  the  afternoon  of  the  fourth  day. 

We  were  hardly  at  home,  however,  for  more  than  an  hour,  when  seven 
young  Indians,  with  faces  painted  black,  made  their  appearance  and  im- 
mediately made  known  their  errand,  namely,  that  they  had  been  ordered 
to  bring  Joshua  before  the  council,  because  their  old  Chief  Tetepachsit, 
who  had  been  accused  of  being  a  poison-master,  had  declared  that  he  had 
concealed  his  poison  in  Joshua's  house  during  his  stay  there  last  winter, 
and  that  he  had  therefore  to  defend  himself  against  the  charge.  All  of  us 
were  very  much  frightened  over  this  report,  but  never  dreamed  that  any 
harm  would  come  to  him,  when  he  should  prove  his  innocence  in  the 
matter.  After  he  had  enjoyed  a  meal  and  had  taken  leave  of  us,  without 
further  ceremony,  he  accompanied  them.  Unci"-  the  circumstances,  he 
seemed  quite  calm  and  comforted.  Perhaps  he  had  no  idea  of  his  fate, 
because  he  was  not  conscious  of  any  crime  of  that  sort.  But  the  wicked, 
lying  spirit  and  murderer  had  him  now  in  his  power  and  he  sought  to  take 
his  revenge,  though  this  was  at  the  time  unknown  to  Joshua  and  to  us. 

When  Joshua  had  arrived  before  the  council  in  the  upper  town  and  ha'l 
given  answer  to  the  accusation,  he  was  declared  innocent  of  the  charge. 
But  when  he  wanted  to  return  home,  he  was  detained  under  the  pretext 
that  another  hearing  awaited  him  and  all  who  were  accused,  as  they  were 


385 


expecting  the  well-known  Schawano  prophet  (Tecumseh's  brother),  before 
whom  all  were  to  be  examined,  whether  guilty  or  not,  for  a  Monsy  woman 
who  had  had  an  extraordinary  vision  and  had  swallowed  three  times,  a 
light  that  had  appeared  to  her,  and  who  for  that  reason  had  thus  far  acted 
as  judge,  did  not  want  to  keep  the  office  any  longer,  because  it  was  too 
hard  for  her,  being  after  all  a  woman.  Joshua  could  not  do  otherwise  very 
well  than  to  undergo  another  examination  in  order  that  he  might  free  him- 
self from  suspicion.  But  when  he  was  brought  before  the  Schawano 
prophet,  this  fellow  said,  no  doubt  having  been  previously  instructed,  that 
Joshua  had  no  poison,  but  that  he  possesed  the  spirit  of  sorcery,  with 
which  he  could  kill  people,  if  he  wanted  to  surrender  them  to  his  guardian 
deity  as  a  meal.  This  was  sufficient  to  expose  him  to  the  suspicion  and 
hatred  of  the  superstitious  people,  among  whom  Satan  had  his  special 
instruments,  to  carry  out  his  wicked  designs. 

Joshua  was  now  led  to  a  large  fire  and  there  surrounded.  They  insisted 
that  he  should  confess  how  many  people  he  had  already  put  to  death  in  the 
way  mentioned  above.  But  since  he  protested  that  he  was  innocent  in  the 
matter  and  had  never  caused  the  death  of  any  one,  and  indeed  could  not  in 
the  manner  he  was  accused  of,  it  so  happenend,  having  been  agreed  upon 
previously  no  doubt,  that  one  in  the  circle  went  to  the  fire  with  his  toma- 
hawk-pipe, as  if  he  wanted  to  light  it  for  smoking,  having  filled  it  with 
tobacco.  But  when  he  had  come  back  from  the  fire,  he  struck,  from  be- 
hind, the  tomahawk-hatchet  into  Joshua's  head.  This  action  was  repeated 
by  the  others,  whereupon  amid  heathenish  yells,  they  threw  his  body  into 
the  fire  and  burned  it  in  barbaric  fashion. 

This  was  the  sad  end  of  our  poor  Indian  Bro.  Joshua.  Of  course  he  had 
a  great  many  faults,  but  surely  he  was  quite  innocent  of  the  charge,  and 
became  a  victim  of  superstitious  cruelty.  Unfortunately,  he  had  not  always 
conducted  himself  as  a  model  among  the  heathen.  He  was  never  quite 
free  from  superstition,  and,  in  an  hour  of  weakness,  he  boasted  of  a  dream 
which  he  had  had  in  his  childhood.  This  boast  he  made  while  under  the 
influence  of  whisky  to  which  the  heathen  had  tempted  him.  On  that  oc- 
casion, he  told  the  Indians  that  if,  after  the  heathen  manner,  he  wanted  to 
make  use  of  the  dream  of  his  youth,  he  could  also  do  evil,  for  in  his  vision 
a  bird  had  appeared  unto  him  and  said :  "I  am  a  man-eater,  and  if  you 
wish  to  feed  me,  you  need  but  point  out  to  me  some  one,  and  then  I  will 
put  him  out  of  the  way."  Thus  it  was  that  the  Great  Enemy  was  permitted 
to  wreak  vengeance  on  him  and  to  become  his  accuser  and  murderer,  so 
that  the  mission  work  might  be  brought  to  an  end  here. 

Joshua  had  made  many  heart-experiences  and  had  great  reverence  for 
the  gospel  and  the  Holy  Scriptures,  which  he  could  read  and  understand 
well  in  the  German  language.  He  also  possessed  the  ability  to  express 
himself  intelligently  in  German,  since  he  had  learned  to  speak  it  in  his 
youth  in  the  children's  institution  at  Bethlehem,  and  was  afterwards  em- 
ployed as  an  interpreter.  Still,  he  had  never  quite  renounced  connection 
with  heathen  sins  and  superstitions,  so  that  his  life  unto  the  end  consisted 
of  falling  and  rising.  At  the  same  time,  the  Spirit  of  God  labored  with  his 


386 


heart,  so  that  after  he  had  fallen,  he  humbled  himself  as  a  great  sinner 
and  with  tears  of  repentance  begged  for  pardon.  We.did  not  doubt  that 
the  Saviour,  in  spite  of  this  hard  fate,  had  graciously  received  unto  Him- 
self his  poor  soul  and  counted  it  among  the  number  who  are  made 
righteous  through  His  blood.  It  is  true,  he  did  not  die  as  a  martyr,  for  the 
sake  of  God's  Word,  but  still  a  great  deal  of  jealousy,  on  the  part  of  the 
enemy,  may  have  fastened  itself  upon  him,  because  of  his  service  to  the 
gospel  as  interpreter,  as  he  frequently,  with  a  warm  heart,  gave  witness  to 
the  great  sinner-love  of  God  in  Christ  Jesus,  to  those  who  attended  the 
meetings  and  visited  him. 

On  the  same  day  that  Joshua  was  murdered  at  Woapicamikunk  or  the 
upper  Indian  village,  without  our  knowing  anything  about  it,  the  old  Chief 
Tetepachsit  was  brought  to  our  place  by  six  or  seven  black-painted  savages 
and,  without  the  least  hesitation,  they  took  a  fire-brand  out  of  one  of  the 
Indian  brethren's  house  and  hastened  to  a  certain  tree  in  the  neighborhood, 
where  the  old  Chief  was  said  to  have  declared  that  he  had  concealed  his 
poison.  When  they  came  there,  they  could  not  find  any  poison,  which  was 
also  the  case  at  other  places  to  which  they  had  gone  previously.  In  spite 
of  the  declaration  of  his  innocence  and  of  his  telling  them  of  the  great 
punishment  to  which  they  would  expose  themselves  by  putting  him  to 
death,  since  he  had  no  poison,  he  was  knocked  down  with  a  tomahawk, 
wielded  by  his  grown-up  son,  in  the  same  manner  as  related  above,  and 
then,  after  they  had  taken  off  his  wampum-belt  and  other  articles,  his  body 
was  thrown  into  the  fire. 

When  these  murderers  returned  to  our  place,  some  of  those  whom  we 
knew  came  into  our  house,  without  our  knowing  what  had  happened. 
They,  however,  boasted  of  their  terrible  deed,  and  the  son  wore  his  father's 
belt  and  showed  the  articles  which  he  had  taken  away  from  him,  and  said : 
"This  comes  from  him  who  cast  off  my  mother  and  his  oldest  children  and 
took  unto  himself  a  young  wife."  We  now  feared  for  the  fate  of  Joshua 
and  we  put  in  a  few  good  words  for  him.  One  of  them  whom  we  knew 
well,  said,  however :  "We  would  not  like  to  take  him  under  our  protec- 
tion, because  he  is  a  wicked  person  and  possesses  supernatural  powers 
with  which  he  can  destroy  people,  and  he  has  undoubtedly  taken  a  great 
many  lives  already."  But  they  left  us  under  the  impression  that  he  was 
still  alive. 

Next  day  I  started  out  for  Woapicamikunk  with  the  hope  of  after  all 
doing  something  for  our  Joshua,  of  standing  by  him  under  the  trying 
circumstances,  and  even  if  I  could  do  nothing  else  for  him,  at  least  of 
admonishing  and  comforting  him.  But  after  I  had  proceeded  ten  miles  or 
half  way,  I  met  the  Indian  Chief  Anderson  or  Kiktuchwenind,  who  with 
several  others  had  come  from  there.  From  them  I  learned  that  Joshua 
had  been  put  to  death  in  the  manner  related  above,  and  at  the  same  time  at 
Woapicamikunk  that  old  Chief  Tedpachsit  met  his  fate  near  our  place.  I 
could  not  conceal  my  grief  over  poor  Joshua's  death  and  told  the  Chief 
that  he  had  been  innocent.  But,  with  solemn  mien,  he  told  me  that  Joshua 
had  received  his  just  reward,  as  would  the  other  wicked  people  among 


387 


them,  who,  with  poison  and  supernatural  powers,  put  others  out  of  the 
way.  When  I  wanted  to  reproach  him  that  the  Indians  put  their  own 
people  to  death  in  this  manner,  he  said :  "You  white  people  also  try  your 
criminals,  and  when  they  are  found  guilty,  you  hang  them  or  kill  them, 
and  we  do  the  same  among  ourselves."  Another  of  our  Chiefs,  Hokink- 
pomska  by  name,  was  likewise  condemned  for  having  poison  and  was  even 
then  under  arrest,  though  it  was  not  yet  decided  how  he  should  fare. 

What  terrible  pain  this  occurrence  gave  us  may  readily  be  imagined ! 
We  did  not  know  what  to  say  or  think  of  it.  The  continuance  or  destiny 
of  our  mission  and  our  staying  here  longer,  looked  very  dark  to  us,  especi- 
ally so,  since  we  had  heard  that  the  Indians  threatened  to  drive  us  away, 
or  at  least  would  advise  us  to  leave  the  place  before  evil  should  befall  us. 
Not  to  be  frightened  away  by  all  sorts  of  evil  reports,  we  resolved  to 
inquire  for  ourselves  from  the  Council  at  Woapicamikunk,  so  that  we 
might  learn  the  truth.  For  that  reason  I  went  there  and  asked  the  Council, 
which  was  still  in  session,  to  let  us  know  without  reserve,  what  it  thought 
in  regard  to  our  longer  stay  here.  This  body  declared  that  what  we  had 
heard  had  not  come  from  them,  but  might  have  been  said  by  some  of  their 
young  people.  Under  the  circumstances,  they  really  could  not  tell  us  any- 
thing, because  they  had  never  called  white  teachers,  but  only  their  Indian 
relatives  from  the  Muskingum,  but  of  that  number  the  families  White 
Eyes  and  Kilbuck,  whom  they  had  especially  invited,  had  not  come,  only 
a  few  others.  We  were  therefore  free  and  could  do  as  we  wished,  either 
go  or  stay;  that  they  had  no  intention  of  hurting  us.  After  this  declara- 
tion, they  directed  me  to  their  arrested  Chief  Hackinkpomska,  who  in  spite 
of  the  fact  that  he  was  at  the  time  accused  of  being  a  poison-master  and 
was  to  have  his  hearing  and  was  under  guard,  had  not  laid  aside  his  office. 
He  agreed  with  the  Council  in  saying,  that  formerly  they  did  not  know 
how  to  serve  God,  but  recently  He  had  raised  up  people  from  their  own 
number,  who  spoke  to  them  through  sacrifices,  and  told  them  that  in  this 
way  they  might  free  themselves  from  all  evil;  they  therefore  did  not  need 
the  help  of  white  teachers  any  longer,  as  they  formerly  believed  was  neces- 
sary. Hereupon  I  made  my  way  home  again  and  we  decided  to  remain 
here  quietly,  for  the  time  being,  and  await  the  answer  of  our  dear  brethren 
at  Bethlehem. 

All  this  happened  in  spring,  in  the  month  of  March,  1806,  after  we  had 
labored  for  almost  five  years  without  prospects  of  doing  anything  toward 
the  conversion  of  the  souls  of  these  people.  Though  we  fully  expected  to 
be  called  away,  we  considered  it  best  to  continue  with  our  usual  work, 
plant  our  corn  and  garden  and  look  after  our  other  duties,  so  as  to  be  pre- 
pared, if  the  opposite  should  be  the  case.  As  it  was,  we  could  not  expect 
an  answer  before  the  month  of  August,  on  account  of  our  mail  regulations 
and  the  distance  of  one  hundred  and  thirty  miles  from  the  nearest  post- 
office.  Meanwhile,  we  were  greatly  annoyed  by  the  constant  carousals 
going  on  in  the  next  Indian  village,  three  miles  down  the  river.  Some  of 
these  drunken  savages  finally  moved  to  our  village,  which  they  made  their 
drinking-place. 


388 


Under  the  circumstances,  if  we  wanted  to  get  out  of  the  way  of  the 
disorder,  there  remained  nothing  for  us  to  do  but  to  lock  our  houses  and 
flee  to  the  woods  and  stay  in  our  sugar-camp  until  the  drinking  was  over. 
On  one  such  occasion  I  was  the  last  to  leave  the  place,  having  spent  some 
time  in  locking  up,  and  consequently  did  not  get  away  as  soon  as  Bro.  and 
Sr.  Kluge  and  the  children,  and  an  Indian  family  that  lived  with  us.  When 
I  was  in  the  act  of  leaving,  I  had  the  unpleasant  experience  of  being  at- 
tacked by  a  drunken  Indian,  who  caught  sight  of  me.  With  violent  words 
he  called  after  me  that  I  should  wait  until  he  had  caught  up  with  me. 
This  done,  he  told  me  with  great  fierceness,  after  having  rushed  upon  me, 
that  I  had  to  return  with  him  and  give  him  something  to  eat.  I  told  him 
that  everything  had  been  locked  up  and  that  there  was  nothing  to  eat  on 
hand,  save  a  little  sour  milk  in  the  shed.  This  seemed  to  satisfy  him,  but  I 
had  to  go  with  him  and  hand  it  over  to  him.  After  he  had  drunk  a  little 
of  it,  he  told  me  that  I  had  to  go  with  him  to  their  drinking-place  and 
drink  whisky,  which  I  refused  to  do. 

Finally  he  informed  me  that  if  I  would  not  accompany  him  voluntarily 
and  do  as  he  demanded,  he  would  compel  me  to  go,  whereupon  he  grabbed 
me  and  became  violently  angry,  when  I  tried  to  tear  myself  away  from 
him.  After  we  had  struggled  a  while  and  he  found  that  he  could  not  over- 
power me,  he  became  still  angrier,  picked  up  a  hatchet  which  lay  near  us, 
and  held  it  over  my  head,  and  told  me  that  if  I  would  not  walk  in  front  of 
him,  he  would  knock  my  brains  out  with  it.  I  realized  my  danger  and  con- 
sidered it  the  part  of  wisdom  to  accompany  him.  I  told  him  that  he  should 
lead  the  way  and  I  would  follow  him.  Thereupon  he  said  that  I  was  his 
prisoner  and  had  to  walk  in  front  of  him,  which  I  did.  He  therefore 
walked  back  of  me,  swinging  the  hatchet  and  howling  and  yelling  that  he 
had  taken  a  white  prisoner.  An  Indian  woman  had  seen  us  from  a  dis- 
tance and  hurried  to  us  and  tried  to  wrench  the  hatchet  out  of  his  hand, 
but  he  gripped  it  all  the  harder,  swung  it  about  and  cried  that  I  was  his 
prisoner.  In  this  way  we  reached  the  drinking-place,  where  from  seven  to 
eight  of  his  Delaware  companions  were  assembled  around  a  barrel  of 
whisky.  Among  these  was  a  certain  Thomas  White  Eyes.  My  captor 
called  out  loudly  again :  "Here  I  bring  a  white  prisoner."  The  former 
looked  at  him  sternly  and  said:  "This  is  my  friend,  and  if  you  hurt  him 
in  the  least,  you  and  I  will  have  trouble."  He  then  told  me  that  I  should 
take  a  seat.  He  took  the  hatchet  away  from  my  persecutor  and  handed  it 
to  me.  Turning  to  the  Indian,  he  said :  "We  like  to  drink  whisky,  but  he 
does  not,  and  I  will  not  permit  you  to  force  my  friend  to  do  what  goes 
against  him."  Thereupon  he  told  me  that  I  could  now  return  home  in 
peace. 

Filled  with  gratitude  to  our  dear  Lord  that  He  had  provided  me  with  a 
guardian  angel  to  deliver  me  out  of  the  hands  of  this  wicked  man,  I  made 
the  most  of  the  opportunity  to  get  away,  and  went  to  a  slight  elevation  in 
the  woods,  from  where,  unobserved,  I  watched  the  drinking  for  a  while, 
and  listened  to  the  fierce  yells  which  rent  the  air.  The  poor  horses  which 
they  had  brought  or  had  caught  in  the  neighborhood  were  raced  up  and 


3»9 


down  amid  fearful  yells  and  had  to  suffer  a  great  deal  from  their  cruelty. 
On  such  occasions  it  is  customary  for  two  to  sit  on  one  horse  and  then 
ride  him  at  full  speed,  and  not  infrequently  one  or  the  other  is  hurt  badly 
or  even  loses  his  life.  It  is  a  sad  sight  to  watch  these  people  in  their 
madness,  maltreating  themselves  and  their  beasts,  in  their  drunkenness. 
One  is  reminded  of  the  condition  concerning  which  Paul  wrote:  "The 
creature  is  subject  to  vanity  against  its  will." 

I  then  made  my  way  to  our  sugar-hut  which  was  nearby  in  the  woods, 
where  I  met  Bro.  and  Sr.  Kluge  with  their  children,  and  the  Indian  family 
living  with  us,  and  I  told  them  what  had  happened  and  how  things  were 
in  our  village.  After  we  had  remained  in  hiding  until  evening  and  learned 
that  our  place  was  once  more  empty,  we  came  out  of  our  holes  and  went 
home.  To  our  astonishment,  we  found  everything  undisturbed  in  and 
around  our  houses,  which  proved  to  us  that  the  drunken  Indians  had 
entertained  no  evil  intentions  in  regard  to  us,  but  merely  desired  to  indulge 
their  wickedness  in  our  settlement  and  to  frighten  us  a  little,  since  only  a 
few  Indian  families  lived  with  us  at  the  time.  From  such  visits  from  the 
nearby  Indian  village,  we  had  to  suffer  frequently  while  drinking  was  go- 
ing on.  At  such  times  half-naked,  drunken  Indians  would  ride  into  our 
village  at  top-speed  and  fill  the  air  with  wild  yells  and  demand  something 
to  eat,  for  they  became  quite  famished  from  their  carousing.  It  was  safest 
for  us  to  get  out  of  the  way  and  lock  our  houses  or  place  something  in 
front  of  the  door  to  show  that  the  inhabitants  were  not  at  home,  since  an 
Indian,  in  that  case,  will  not  easily  take  the  liberty  of  entering,  so  as  not 
to  expose  himself  to  the  suspicion  of  wanting  to  steal,  which  among  them 
is  very  much  looked  down  upon  and  regarded  as  something  despicable. 

The  beginning  of  August  I  went  to  Cincinnati  to  get  our  mail  from  the  post- 
office  at  that  place.  This  time  we  expected  to  find  an  answer  in  regard  to 
our  future  work,  which  we  received,  too,  in  a  letter  from  Bro.  Loskiel  of 
Bethlehem,  from  which  we  learned  that  our  post  had  been  given  up  and 
that  we  might  go  to  the  locality  which  we  had  in  mind.  Thereupon 
preparations  for  leaving  were  made  and  we  soon  found  an  opportunity  to 
exchange  our  corn-field,  a  number  of  hay-stacks,  together  with  our  small 
stock  of  cattle  and  some  household  goods,  to  a  French  trader,  for  four 
pack-horses,  which,  together  with  the  three  horses  we  had  already,  enabled 
us  to  undertake  the  journey  through  the  woods  to  Fort  Hamilton  or  the 
settlement  of  the  whites  on  the  Big  Miami  River.  But  when  it  became 
known  that  we  were  intending  to  leave,  Chief  Anderson,  from  the 
neighboring  Indian  village,  and  a  number  of  his  people  visited  us  and  told 
us  that  they  came  to  inform  us,  that  after  the  custom  of  the  white  people, 
the  one  who  lived  on  the  land  of  another  had  to  pay  rent;  that  we  had 
now  lived  five  years  on  their  land  and  had  never  yet  given  them  as  much 
as  a  hog  or  an  ox,  with  which  they  could  have  a  good  time,  he  had  there- 
fore come  to  tell  us,  in  the  name  of  the  Chiefs  and  members  of  the  Coun- 
cil, that  they  claimed  a  certain  amount  of  our  cattle,  namely,  a  young  ox, 
three  hogs,  and  a  table  which  had  been  made  from  wood  which  had  grown 
on  their  land ;  that  without  this  tribute,  they  would  not  dismiss  us  peace- 


39° 


fully.  We  were  therefore  compelled,  so  as  not  to  get  into  trouble  with 
them,  to  turn  over  what  they  demanded,  and  to  reimburse  the  trader  in 
cash  for  the  deduction. 

Sorrowfully  we  left  the  place,  where  we  had  passed  through  so  many 
trials,  but  where  we  had  apparently  accomplished  little  for  the  good  of  the 
kingdom  of  God.  We  left  two  baptized  adults  behind  us,  namely,  a  Monsy 
woman  who  lived  with  her  old  Cherokee  Indian,  and  a  Putawattomi 
woman,  who  had  a  Frenchman  for  a  husband.  Both  had  been  baptized  by 
us  and  appeared  sad  to  have  us  leave  them.  Trusting  in  the  help  of  the 
Lord  Who  had  so  graciously  stood  by  us  thus  far,  and  had  not  allowed  us 
to  succumb  to  our  trouble,  with  seven  horses,  of  which  four  were  laden 
with  our  baggage  and  on  three  of  which  we  missionaries  sat,  each  holding 
a  child  of  Bro.  and  Sr.  Kluge,  the  biggest  of  them  being  five  years  old,  we 
began  our  journey  through  the  woods,  on  September  16.  We  soon  learned 
that  we  could  make  our  three  or  four  days'  journey  through  the  woods 
alone,  but  that  we  would  be  compelled  to  hire  a  man  to  take  charge  of  the 
pack-horses.  After  having  traversed  eight  miles,  we  came  across  a 
Frenchman  named  Bruje,  who  had  an  Indian  wife,  in  an  Indian  village, 
and  who  was  willing  to  accompany  us,  for  a  dollar  a  day,  as  far  as  to  the 
border  of  the  white  people,  a  distance  of  seventy  miles,  where  we  struck 
the  large  road  which  leads  eastward  through  the  State  of  Ohio.  Here  we 
had  to  remain  a  while,  in  order  that  I  might  go  to  Cincinnati,  which  we 
had  left  about  thirty-five  miles  to  the  south  of  us,  to  furnish  ourselves 
with  the  money  needed  for  our  journey. 

After  my  return,  we  exchanged  one  of  our  best  horses  for  a  wagon  and 
hitched  to  it  our  horses  and  followed  our  road  eastward  over  New 
Lebanon,  New  Lancaster,  and  Zanesville  on  the  Muskingum  River.  When 
we  were  in  the  region  of  our  brethren  in  Gnadenhuetten,  our  way  leading 
us  about  thirty  miles  south  of  there,  we  embraced  the  good  opportunity 
to  send  two  of  our  horses,  which  we  could  spare,  to  Bro.  Heckewelder  to 
have  sold  for  the  benefit  of  the  Missionary  Society.  Thereupon  we  came 
to  Wheeling,  where  we  had  ourselves  ferried  across  the  Ohio  River,  thence 
drove  through  Somerset,  Bedford,  Strasburg,  Shippensburg,  thence  over 
the  mountains  to  Harrisburg,  and  finally  arrived  safe  and  sound,  in  the 
midst  of  our  dear  brethren  at  Lititz,  on  the  5th  of  November.  Here  we 
enjoyed  sincere  love  and  heartfelt  interest.  Strengthened  in  body  and 
spirit,  on  the  10th,  we  continued  our  journey  to  Bethlehem,  where  we  ar- 
rived safely,  on  November  12,  and  were  warmly  welcomed.  Our  hearts 
were  filled  with  praise  and  gratitude  toward  God,  who  had,  after  six  years' 
absence,  kept  His  gracious  hand  of  protection  over  us,  amid  our  many 
trials  in  the  Indian  country  as  well  as  on  our  journey,  and  had  permitted 
us  to  return  in  safety  to  the  place  whence  we  started  out. 

In  looking  back  over  the  five  years  and  a  half  mentioned  above,  I  cannot 
help  remembering  the  many  heart  experiences  through  which  I  passed. 
During  that  time  the  Spirit  of  God  showed  me  indescribably  much  patience 
and  faithfulness,  and  faithfully,  though  chastisingly  as  well,  interested 
Himself  in  my  poor  soul,  which  often  found  itself  in  a  desert  and  tor- 


39i 

merited  and  frightened  by  Satan  with  many  doubts,  though  not  to  the  point 
of  rejecting  Christ.  I  was  always  brought  to  the  right  path  of  salvation  in 
Christ  again.  In  my  loneliness  I  was  not  only  denied  the  beautiful  services 
and  blessed  meetings  which  I  had  enjoyed  in  the  lap  of  the  congregation, 
but  I  was  surrounded  by  dark  heathenism  and  the  idolatry,  superstition 
and  vices  connected  with  it.  It  depended  now  on  how  strong  my  faith  in 
the  Saviour  of  the  world.  Whom  I  was  to  preach  to  the  heathen,  would 
piove  itself  to  be.  Under  these  circumstances  I  not  only  had  to  feel  my 
weakness  but  also  my  unbelief  and  doubt,  and  I  was  greatly  perplexed  over 
my  condition  during  the  first  years,  which  made  me  cry  unto  the  Lord.  I 
was  frightened  over  the  doubts  within  me,  whether  the  Holy  Scriptures 
were  divine,  and  sought  to  fight  these  questions  with  the  aid  of  reason, 
thinking  in  this  way  to  rid  myself  of  them.  Hard  as  I  tried  to  lock  myself 
in  this  stronghold  and  to  keep  the  field.  I  frequently  became  painfully  con- 
scious that  I  still  did  not  possess  the  right  weapons  with  which  to  defeat 
the  Enemy.  For  that  reason,  I  not  only  failed  to  gain  any  advantage  over 
him.  but  plunged  myself  into  still  greater  darkness.  At  last,  the  Spirit  of 
God  succeeded  in  getting  me  to  take  a  look  into  my  wicked  heart,  to  learn 
the  source  of  all  my  doubts,  and  to  show  that  there  was  nothing  at  the 
bottom  of  them  but  pride,  self-confidence  and  lack  of  humility.  With  deep 
shame  and  penitence  in  my  soul,  that  I  should  have  doubted  the  truths  of 
God,  I  prayed  to  the  Saviour  for  the  forgiveness  of  the  sins  which  had  so 
grieved  His  Spirit,  and  for  having  stood  in  my  own  way  for  so  long.  I 
became  more  and  more  convinced  of  the  hatefulness  and  enormity  of  the 
sin  of  unbelief.  I  realized  how  foolish  it  was  not  to  want  to  believe  any- 
thing, except  that  which  poor  man  can  apprehend  and  understand,  and  in 
this  way  trying  to  make  himself  equal  to  God.  If,  therefore,  I  was  tempted 
to  doubt  in  the  future,  I  knew  at  once  whence  my  doubts  came  and  would 
not  allow  myself  to  debate  or  to  dispute  or  to  engage  in  examination,  but 
rather  regarded  them  as  the  arrows  of  the  Devil,  whose  object  it  is  to 
make  man  doubt  God  and  all  His  truths  and  promises.  In  this  way,  I  took 
my  refuge  with  the  Saviour  and  got  rid  of  my  doubting. 

Although  I  was  at  peace  at  far  as  the  divine  truths  were  concerned.  I 
found  difficulty  at  times  in  making  them  my  own  as  I  wished.  I  also 
doubted  whether  I  was  really  in  a  state  of  grace,  since  I  could  not  find 
within  me  the  marks  of  a  child  of  God,  according  to  my  own  preconceived 
ideas.  In  this  perplexity  I  again  threw  myself  at  the  feet  of  the  Saviour 
and  begged  Him  to  give  me  the  assurance  that  I  was  a  child  of  God  and 
that  my  salvation  was  a  fact,  otherwise  I  could  not  be  at  rest,  on  account 
of  my  feeling  of  poverty.  Before  I  arose  from  prayer.  I  was  comforted  in 
a  special  way  by  that  verse  occurring  to  me :  "I  am  thine,  because  Thou 
hast  given  Thy  life  and  shed  Thy  blood  for  me.  Thou  art  mine  because  I 
lay  hold  of  Thee,  and  will  not  let  Thee,  O  my  Light,  out  of  my  heart." 
This  was  so  vividly  and  convincingly  spoken  to  my  heart  that  I  could  not 
but  believe,  in  a  childlike  manner,  that  I  was  His  dearly  purchased  pos- 
session, and  that  nothing  more  was  required  of  me  than  in  faith  to  keep 


392 


myself  near  Him,  and  allow  Him  and  His  good  Spirit  to  guide  and  direct 
me. 

Another  time,  when  I  entertained  doubts  in  regard  to  the  atonement  and 
was  in  a  cloud  of  legality,  concerning  the  judgment  of  God  and  the  lost 
and  sinful  condition  of  fallen  mankind  and  the  state  of  my  own  depraved 
heart,  under  which  feeling  I  was  uncomforted,  my  anxious  and  sorrowful 
soul  found  relief,  on  Easter  morning  (1803),  while  meditating  on  the 
History  of  the  Resurrection  arid  the  words  of  the  Apostle  Paul  when  he 
wrote  to  the  Romans:  "Who  is  he  that  condemneth?  It  is  Christ  Jesus 
that  died,  yea  rather,  that  was  raised  from  the  dead,  who  is  at  the  right 
hand  of  God,  who  also  maketh  intercession  for  us."  Thereby  I  was  en- 
lightened and  quickened  as  never  before  and  I  was  so  pleased  and  happy 
that  I  wished  I  could  tell  all  people  how  easy  it  was  to  become  a  child  of 
God,  since  the  just  died  for  the  unjust  and  all  depended  on  our  acceptance 
cf  it  by  faith.  From  that  time  my  desire  was,  more  and  more,  to  enjoy  the 
merits  of  the  Saviour  in  my  own  heart,  and  to  proclaim  them  to  the 
heathen  in  their  lost  condition,  and  not  to  dwell  so  much  on  my  and  their 
great,  sinful  misery,  which  could  only  result  in  leaving  one  comfortless, 
but  the  rather  to  rejoice  that  the  Prince  of  this  world  is  judged,  and  that 
the  Saviour  has  robbed  death  of  its  power  and  brought  life  and  im- 
mortality to  light. 

After  my  return  from  the  White  River  in  November,  1806,  I  sojourned 
in  the  Brethren's  House  at  Bethlehem,  for  several  months,  and  busied  my- 
self with  the  copying  of  the  Delaware  translation  of  the  Harmony  of  the 
four  Gospels.  In  the  beginning  of  February,  1807,  I  received  a  temporary 
position  in  Nazareth  Hall,  where,  in  pleasant  and  intimate  intercourse  with 
the  teachers,  I  spent  seven  months.  Strengthened  in  body  and  spirit,  I 
began  my  journey,  in  accordance  with  my  appointment,  in  August  of  that 
year,  travelling  by  stage,  over  Philadelphia  and  Pittsburg  to  Gnaden- 
huetten  on  the  Muskingum,  where  I  took  charge,  for  a  while,  of  the  store 
business  for  Bro.  D.  Peter,  who  had  gone  to  Bethlehem  to  be  married. 
After  his  return,  before  winter  set  in,  I  went  to  Goshen  to  Bro.  and  Sr. 
Zeisberger  and  Bro.  and  Sr.  Mortimer  and  there  entered  once  more  upon 
mission  service.  During  the  winter  I  was  busy  teaching  school  and  learn- 
ing the  Delaware  language,  for  which  the  opportunity  afforded  itself. 

The  feeling  of  my  weakness  and  shortcomings,  when  I  realized  what  I 
could  and  should  be  to  the  Saviour,  discouraged  me  for  a  while  and  drove 
me  to  prayer  to  Him,  in  answer  to  which  I  experienced  His  powerful  en- 
couragement, so  that  I  learned  to  place  my  confidence  more  on  the  help  of 
the  Saviour  and  the  all-powerful  strength  of  His  good  Spirit.  This  kept 
me  humble,  in  that  I  felt  all  bodily  and  spiritual  gifts  to  serve  Him  come 
down  from  above,  from  the  Father  of  lights,  and  that  before  Him  no  man 
could  boast,  and  that  everything  was  a  pure  gift  of  grace  for  which  He 
would  hold  us  accountable.  Though  I  realized  that  I  would  always  remain 
a  debtor  to  Him  at  the  judgment,  I  regarded  my  poverty  of  spirit  as  the 
seal  of  my  being  a  child  of  God,  for  in  this  way  He  could  reveal  Himself 


393 


to  my  heart,  and  quiet,  comfort,  and  meet  me  as  a  friend,  at  His  own 
pleasure. 

Through  my  intercourse  with  the  old  experienced  Missionary,  D.  Zeis- 
berger,  who  was  now  in  his  eighty-sixth  year,  I  had  further  opportunity 
to  learn  from  his  verbal  accounts  many  things  that  were  of  great  assist- 
ance to  me  in  my  future  service,  in  connection  with  my  having  charge  of 
the  Indian  congregation.  He  was  in  the  habit  of  saying:  "If  one  wants  to 
catch  birds,  one  must  not  throw  sticks  at  them."  After  very  pleasantly 
spending  the  winter  of  1808  in  this  place,  I  was  asked,  the  beginning  of 
April,  to  make  a  journey,  in  company  with  a  number  of  Indian  brethren,  to 
Petquotting  on  Lake  Erie,  where  Bro.  and  Sr.  Denke  and  the  single 
brother,  J.  Haven,  had  been  assigned  to  serve  the  Indian  congregation.  At 
the  time,  they  were  having  all  sorts  of  unpleasant  experiences,  due  partly 
to  conditions  in  the  Indian  congregation,  and  partly  to  the  difficulties  which 
arose  in  connection  with  the  land  upon  which  the  mission  was  situated. 
The  land  had  been  transferred  by  the  Wyandottes  to  the  United  States, 
and  later  given  by  the  Government,  as  indemnity  for  a  loss  by  fire,  to  a 
company  in  Connecticut.  The  owners  of  the  land  now  made  their  appear- 
ance and  took  possession  of  it  and  in  consequence  the  Indian  Congregation 
could  no  longer  remain. 

From  here  the  Helpers'  Conference  at  Bethlehem  asked  me,  in  company 
with  the  single  brother  J.  Haven  and  a  number  of  Indian  brethren,  to 
make  a  journey,  either  by  land  or  water,  to  Kikeyunk  or  Fort  Wayne  in 
order  to  find  a  suitable  location  for  an  Indian  congregation.  Since  this 
desire  could  not  be  fulfilled  in  spring,  the  journey  was  postponed  until  the 
following  August.  In  the  interim,  I  went  to  Goshen  on  the  Muskingum 
again,  and  then,  at  the  appointed  time,  made  my  appearance  at  Petquot- 
ting. Accompanied  by  the  single  brother  J.  Haven  and  a  number  of  Indian 
brethren,  I  began  the  journey  on  horseback.  We  followed  a  trail  which 
led  us  over  the  Upper  and  Lower  Sandusky,  through  the  Indian  towns  of 
the  Wyandottes  and  Senecas,  who  originally  lived  on  the  Sandusky,  and 
through  the  villages  of  the  Schawanos,  whose  original  seat  was  on  the  Big 
Miami  and  Anglaize  River,  and  touched  the  upper  part  of  St.  Mary's  River, 
which  we  followed  to  its  mouth  at  Fort  Wayne,  where  it  joins  the  St. 
Joseph  River,  thus  forming  the  Maumee  River,  which  empties  itself  into 
Lake  Erie.  At  Fort  Wayne,  we  consulted  with  Captain  William  Wells, 
who  commanded  a  small  fort  on  the  Indian  Reservation.  We  then  jour- 
neyed down  the  Maumee  River,  past  Fort  Defiance  until  we  reached  Fort 
Meigs  (now  Toledo),  and  from  there  made  our  way  again  to  the  Lower 
Sandusky  and  thence  to  Petquotting,  after  having  made  a  circuit  of  350- 
380  miles  in  eighteen  days.  Having  been  asked  to  bring  the  report  to 
Bethlehem  myself,  I  travelled  on  horseback  through  the  woods  from 
Petquotting  to  Goshen,  a  distance  of  eighty  miles,  a  region  which  at  that 
time  had  no  white  settlers.  The  beginning  of  October,  I  reached  safely 
the  Brethen  Zeisberger  and  Mortimer  on  the  Muskingum.  After  a  short 
stay  with  them,  I  resumed  my  journey  to  Bethlehem  in  company  with 
19 


394 


Joseph  Rice  and  his  wife  and  his  father.  After  spending  six  weeks  at 
Bethlehem,  Bro.  Gotthard  Cunow  and  I  went  to  Washington,  by  way  of 
Philadelphia  and  Baltimore,  to  secure  the  protection  of  the  Government 
for  the  Mission  of  the  Brethren  among  the  Indians  in  the  United  States. 
To  this  end,  Bro.  Cunow  handed  to  Jefferson,  who  was  President  at  that 
time,  an  address  and  short  mission  reports,  as  well  as  some  printed  Dela- 
ware translations. 

From  Washington  Bro.  Cunow  returned  home  again,  and  I  traveled 
by  stage  to  Pittsburg  and  Steubenville,  and  arrived  safely  at  Goshen  on 
the  Muskingum,  January  i,  1809.  Here  I  was  just  in  time  to  witness  the 
baptism  of  an  adult  Indian  who  received  the  name  of  Clemens.  To  my 
great  sorrow,  I  was  not  permitted  to  meet  again  with  the  dear  old  Bro.  D. 
Zeisberger  here  on  earth,  he  having  peacefully  fallen  asleep  toward  the  end 
of  the  previous  year.  All  the  more  did  it  become  my  duty  to  assist,  in  both 
spiritual  and  temporal  matters,  Bro.  and  Sr.  Mortimer,  who  were  now- 
alone  in  the  work.  The  following  spring,  however,  I  received  a  call  to 
Fairfield  in  Upper  Canada,  and  in  pursuance  to  this  call,  accompanied  by 
an  Indian,  I  went  to  Petquotting  the  beginning  of  April,  and  thence  by- 
water,  in  company  with  Bro.  and  Sr.  Denke  and  two  Indian  families  in  two 
canoes,  along  the  banks  of  Lake  Erie  to  Detroit.  From  here  we  went 
along  the  banks  of  Lake  St.  Clair  to  the  Thames  River,  then  up  that 
stream  for  forty  miles  until  we  reached  Fairfield  safely,  May  14,  and 
found  ourselves  in  the  presence  of  Bro.  and  Sr.  Schnall  and  the  single 
Brethren  Michael  Jung  and  J.  Haven.  Our  water-journey  took  us  about 
three  weeks,  since  we  were  often  compelled,  on  account  of  contrary  winds, 
to  remain  at  a  stand-still  near  the  shore.  In  this  place  I  gained  more  pro- 
ficiency in  the  Delaware  language  from  my  intercourse  with  the  Indian 
brethren  and  sisters,  as  well  as  by  teaching  a  goodly  number  of  children. 
I  also  had  to  make  my  addresses  in  Delaware  because  there  was  no  in- 
terpreter. After  a  short  time,  I  could  express  myself  satisfactorily  without 
having  to  write  my  addresses.  In  this  respect,  Bro.  Denke,  who  had  pre- 
viously made  addresses  in  the  Delaware  language,  was  of  assistance  to  me, 
because  I  could  learn  the  expressions  more  readily  from  him  than  from  an 
Indian. 

During  the  following  year  (1810)  I  was  asked  to  make  a  visit,  in  com- 
pany with  an  Indian  brother,  to  the  Monsy  and  Delaware  towns  lying 
thirty  miles  up  stream ;  also  to  the  Indians  of  the  said  nation  living  a 
hundred  miles  farther  away  on  the  Grand  River,  on  which  occasion  I  had 
the  opportunity  of  preaching  to  them  the  gospel  in  their  own  language. 
For  the  purpose  of  hearing  the  Word,  they  assembled  in  their  houses  of 
sacrifice.  The  journey  was  repeated  later  on  to  the  Monsy  town  thirty 
miles  from  Fairfield.  At  that  time  I  stayed  with  the  well-known  Indian 
sorcerer  Onim,  who  is  frequently  mentioned  in  the  Mission  Reports. 
Although  he  was  still  a  hardened  heathen  then,  and  strongly  defended  the 
heathen  superstitions,  one  could  see  that  he  after  all  feared,  as  he  put  it, 
that  the  teaching  of  the  white  people  was  the  divine  truth,  and  his  con- 
tentions were  lies.    Eventually  he  was  converted  and  before  his  death 


395 


baptized  by  Bro.  Denke,  receiving  the  name  Leonard.  The  hearts  of  the 
Delawares  and  Monsys  in  that  region  seemed  for  the  time  to  be  closed 
against  the  teaching  of  the  Gospel,  because  they  feared  their  Chiefs  and 
relatives.  Not  until  their  neighbors,  the  Chippewas,  accepted  the  Word  of 
God,  did  they  do  likewise. 

After  I  had  been  in  the  service  at  Fairfield  for  two  years,  I  was  asked, 
in  the  spring  of  1811,  in  company  with  the  single  Bro.  Joachim  Hagen, 
who  was  in  Bethlehem  at  the  time,  to  make  an  attempt  to  gather  the 
Christian  Indians  who  were  scattered  from  Petquotting  to  the  Sandusky, 
and  also  to  preach  the  gospel  to  the  heathen  who  lived  on  the  Upper  and 
Lower  Sandusky.  At  the  beginning  of  May,  accompanied  by  two  In- 
dian brethren,  I  left  Fairfield  by  water,  in  a  canoe,  and  reached  Detroit  on 
the  5th,  where  I  made  a  formal  call  on  Governor  Hull,  of  Michigan,  and 
acquainted  him  with  our  intention  and  the  reason  for  our  sojourn  on  the 
Sandusky  River,  and  commended  ourselves  to  the  protection  of  the  Govern- 
ment. At  the  mouth  of  the  Detroit  River,  we  stopped  at  the  English  fort 
ill  Maiden,  and  acquainted  Captain  Elliot  with  our  purpose.  He  had 
served  for  many  years  as  Indian  agent  and  had  accumulated  considerable 
possessions.  He  was  the  same  man  who,  under  command  of  the  English 
and  assisted  by  the  Half-king  of  the  Huron  Indians,  in  the  fall  of  the 
year  1781,  brought  the  Indian  congregation,  by  force,  from  the  Muskingum 
River  to  the  Upper  Sandusky  and  greatly  maltreated  the  missionaries.  He 
was  now  an  old  man  and  sought  to  help  the  mission  wherever  he  could. 

From  here  we  passed  over  to  the  American  side,  made  our  way  along  the 
shores  of  Lake  Erie  to  the  mouth  of  Sandusky  Bay,  and  then  up  the  same 
until  we  reached  the  Lower  Sandusky,  where  the  Monsys  had  settled,  in 
three  small  villages,  near  the  Wyandottes  and  Hurons,  to  whom  the  land 
really  belonged.  Here  I  met  Bro.  Hagen,  who  had  come  from  Bethlehem 
by  way  of  the  Muskingum.  He  had  arrived  eight  days  earlier.  After  we 
had  announced  ourselves  to  the  Indian  Chiefs,  we  erected  a  summer 
hut  for  ourselves  near  some  Monsy  families,  who  had  formerly  belonged 
to  the  congregation  at  Petquotting  and  after  its  abandonment  had  moved 
here.  From  time  to  time,  we  visited  not  only  the  heathen  families  who 
lived  in  the  villages,  telling  them  about  the  kingdom  of  God,  but  also  asked 
them  to  come  and  hear  the  Word  of  God,  which  we  intended  to  preach 
every  Sunday  in  their  long  houses  or  Council  houses.  With  faces  painted 
red  and  dressed  in  their  heathen  finery,  they  complied  with  this  request  a 
number  of  times,  and  attended  the  meeting.  But  when  their  curiosity  was 
satisfied,  we  had  to  be  content  with  small  companies  in  a  house,  or  even 
with  one  family,  after  we  had  received  permission  to  keep  a  short  service, 
which  consisted  of  the  singing  of  a  Delaware  hymn,  a  prayer  and  a  short 
address.  We  sought  to  make  these  visits  every  Wednesday  and  Sunday, 
but  soon  learned  that  we  were  a  burden  to  them,  because  they  frequently 
got  out  of  the  way  when  they  saw  us  come.  Nevertheless,  we  succeeded  in 
speaking  with  many,  and  that  not  without  blessing,  of  faith  in  the  world's 
Saviour,  and  of  their  need  of  a  new  heart,  which  would  enable  them  to 
give  up  sin  and  all  evil.    Meanwhile,  we  lived  here  in  the  midst  of  the 


396 


savage  heathen,  and  frequently  had  to  listen  to  their  night-long  heathen 
dances  held  in  the  nearest  villages,  when  the  air  was  filled  with  their  noise 
and  the  echo  of  one  party  was  answered  by  another.  Drunkenness  was 
not  unusual  among  them  and  ensued  as  often  as  the  occasion  arose  to  pro- 
cure whisky,  which  had  to  be  brought,  from  sixty  to  seventy  miles,  from 
the  settlement  of  the  white  people,  of  whom  the  bad  ones,  as  well  as  the 
Indians,  were  only  too  ready  to  carry  on  the  hurtful  traffic.  To  their  credit 
it  must  be  said,  however,  that  at  such  times  we  were  rarely  disturbed  by 
individuals,  and  if  that  did  happen,  they  usually  asked  our  forgiveness  and 
attributed  the  evil  deeds  to  whisky. 

After  we  had  become  settled  in  the  most  primitive  fashion  and  had 
started  a  small  garden,  we  started  out  on  a  short  visit  to  the  Delaware 
Indian  village  called  Green  Town  or  Armstrong  Town,  lying  forty  miles 
south-east  of  us  or  half  way  to  the  Muskingum  River,  in  the  neighborhood 
where  Mansfield  now  stands.  Many  of  these  heathen  families  had  formerly 
heard  the  gospel,  because  they  were  related  to  the  Christian  Indians  in 
Goshen  and  Petquotting  and  had  frequently  visited  here.  They  had  re- 
mained unfriendly  to  Christianity  because  of  their  love  for  their  heathen 
customs.  The  amusements  of  the  young  men,  among  these  people,  consist 
of  prize-fighting  and  gymnastic  games,  with  which  they  pass  nearly  all 
their  time  when  they  are  at  home.  Added  to  these  are  the  nightly  dances 
and  copious  whisky  drinking,  so  that  they  have  little  inclination  for  any- 
thing else,  and  it  is  generally  difficult  to  get  their  minds  on  divine  or 
heavenly  things.  When  we  came  to  their  village,  they  were  busily  engaged 
in  playing  their  games.  In  the  center  of  the  village  they  have  an  open 
space  for  the  purpose  and  upon  this  ground  no  grass  can  grow,  because 
they  tramp  around  on  it  daily. 

They  received  us  in  a  friendly  manner  and  showed  us  into  an  Indian 
house,  where  we  lodged  with  an  Indian  family  that  was  acquainted  with 
the  Indian  Brethren  at  Goshen.  We  remained  a  number  of  days,  visited 
in  many  houses  and  held  a  number  of  services  in  the  house  in  which  we 
stayed.  A  considerable  number  of  Indians  of  both  sexes  attended  the 
meetings  and  listened  attentively.  From  here  we  went  to  Goshen  and 
Gnadenhuetten  and  renewed  our  strength  in  fellowship  with  the  white  and 
brown  brethren.  On  our  way  home,  we  stopped  again  at  the  house  of  our 
host  in  the  Indian  village  and  tried  to  hold  meetings,  but  these  were  not  as 
well  attended  as  the  first.  One  could  clearly  see  that  the  inhabitants  did 
not  want  their  Chiefs  to  suspect  them  of  having  anything  to  do  with 
Christianity,  for  fear  of  being  persecuted  by  those  inclined  to  heathenism. 
Many  of  the  latter  class  are  so  prejudiced  against  the  white  people  that 
they  hold  in  disdain  everything  that  comes  from  them,  and  declare  that 
the  Indians  had  been  forsaken  by  their  gods,  because  they  had  adopted  the 
customs  and  teachings  of  the  white  people.  In  this  connection,  however, 
it  is  wonderful  that  they  except  whisky,  for  that  in  no  wise  falls  under 
their  displeasure.  We  came  across  an  example  of  such  prejudice  against 
Christianity  in  the  following  manner.  On  our  return,  in  following  the 
trail,  we  found  in  the  woods  a  bark  hut  about  half  a  mile  from  the  Indian 


397 


village.  In  this  hut  we  saw  an  elderly  Indian,  quite  emaciated  and  pale, 
stretched  on  a  bed  a  little  above  the  ground.  As  it  seemed,  it  was  im- 
possible for  him  to  move  a  leg  on  account  of  rheumatism  from  which  he 
had  evidently  suffered  a  long  time.  For  superstitious  reasons  he  had  been 
separated  from  the  rest  of  the  men  and  brought  here  and  left  to  his  fate. 
He  told  us  that  he  had  been  in  this  condition  for  six  years,  and  had  been 
reduced  to  this  state  by  wicked  men  by  means  of  their  sorcery.  With  the 
assistance  of  his  relatives,  among  whom  the  nearest  one  was  Chief  Ander- 
son, he  had  given  his  all  and  had  paid  a  great  deal  of  money  to  the 
sorcerers,  so  that  they  would  free  him  again,  but  thus  far  all  efforts  had 
been  in  vain.  They  had  therefore  brought  him  here,  so  that  he  might  be 
all  by  himself,  which,  under  the  circumstances,  would  be  most  pleasant  for 
him.  In  addition  to  these  troubles,  he  told  us,  an  unpleasant  thing  hap- 
pened, namely,  a  cow  grazing  around  the  outside  of  his  hut  had  dared  to 
take  away  from  him,  the  cloth  which  he  had  fastened  about  his  head,  and 
had  chewed  it  up,  because  it  was  impossible  for  him  to  move. 

After  we  had  heard  his  complaint  and  had  expressed  our  pity  for  his 
condition,  I  took  the  Word  and  sought  to  comfort  him  with  the  glad 
tidings  of  a  Saviour  Who  had  come  into  the  world  to  deliver  mankind  from 
its  sorrow  and  misery  and  to  free  it  from  the  power  of  sin  and  the  Devil, 
through  His  incarnation,  life,  suffering  and  death,  and  had,  if  men  believed 
on  Him,  promised  them  Heaven  and  eternal  salvation,  in  His  divine  Word. 
I  begged  him  in  his  forlorn  condition  to  yield  himself,  body  and  soul,  to 
the  Saviour,  as  His  possession.  Hereupon  he  remained  silent  for  a  while, 
then  said :  "The  words  which  you  told  me  are  good  and  great  words ;  they 
please  me  very  much,  but,  for  the  time  being,  I  cannot  make  use  of  them. 
I  will,  therefore,  lay  them  carefully  at  my  side  and  will  try  not  to  forget 
them.  If  I  get  so  that  I  can  safely  use  them  in  the  future,  I  will  bring  them 
forth  and  apply  them.  I  can  do  nothing  without  having  to  give  an  account 
of  it.  If  the  others  learned  that  I  had  become  a  Christian  or  believer,  they 
would  forsake  me  entirely.  I  cannot  quite  give  up  the  hope  of  getting  well 
again,  in  which  event  I  would  rather  remain  as  I  am  now  and  not  expose 
myself  to  any  contempt."  With  sorrowful  hearts  we  had  to  leave  him 
thus,  a  sad  proof  of  how  base  the  poor  soul  of  man  acts  against  its  Saviour 
and  Redeemer,  even  under  the  most  hopeless  and  wretched  circumstances, 
and  rather  holds  fast  to  a  straw  than  to  the  promises  of  God  for  eternal 
life. 

After  we  had  again  reached  the  Sandusky,  we  began  in  earnest  the  build- 
ing of  a  winter  house,  for  which  we  ourselves  felled  the  trees  of  light, 
round  wood  found  in  the  forest.  We  had  them  dragged  to  the  appointed 
place,  whereupon  we  asked  some  heathen  Indians  to  help  us  put  the  logs 
together,  which  they  gladly  did  for  something  to  eat,  and  finally,  at  the 
end  of  November,  we  could  move  into  the  house.  Some  time  previous  to 
that,  however,  Bro.  Hagen  was  taken  with  a  malignant  fever,  from  the 
effects  of  which,  after  he  had  suffered  two  separate  attacks,  during  which 
he  was  unconscious  for  thirty-six  hours  each  time,  he  was  left  in  an  en- 
tirely paralyzed  condition  in  the  whole  lower  part  of  his  body,  so  that  for 


398 


three  months  he  was  unable  to  stand  on  his  legs.  This  paralysis  resulted 
from  a  wound,  on  the  lower  part  of  his  body,  which  first  had  to  be  healed. 
This  made  our  lot  all  the  heavier  during  the  winter,  but  the  dear  Lord  did 
not  allow  us  to  die  in  our  misery,  but  sent  us  help  from  a  source  whence 
we  did  not  expect  it,  namely,  through  the  old  Indian  helper,  Bro.  Stephen, 
who  came  over  Lake  Erie  in  a  canoe  from  Fairfield  to  visit  his  relatives, 
and  on  account  of  the  cold  weather  had  been  hindered  on  his  return,  so 
that  he  stayed  with  us  during  the  winter  and  helped  us  faithfully. 
Throughout  the  winter  we  had  sufficient  to  do  with  ourselves  and  found 
little  opportunity  for  intercourse  with  the  heathen,  save  when  they  visited 
us,  which  frequently  happened,  and  gave  us  a  chance  to  talk  with  them 
about  their  salvation,  though  this  was  not  done  very  easily,  unless  food 
was  provided  for  the  hungry  body  of  the  visitor  either  before  or  after- 
wards. 

By  spring  Bro.  Hagen  had  recovered  to  such  an  extent  that  he  could 
move  about  with  the  help  of  a  cane.  We  therefore  debated  how  we  might 
fulfill  our  calling  and  proclaim  the  Word  of  God  to  the  neighboring 
heathen.  We  decided  to  use  our  summer  hut  for  Sunday  services.  To 
these  meetings  we  gave  invitations,  but  only  a  few  Indians  came,  for  their 
minds  were  filled  with  the  thought  of  hunting,  and  furthermore  a  report 
had  spread  among  them  that  war  had  broken  out  between  the  United 
States  and  England.  This  plunged  them  into  great  unrest.  After  they  had 
held  a  daily  council  for  a  number  of  weeks  in  their  long  house,  and  had 
deliberated  whether  they  should  plant  corn  and  await  the  scene  of  battle 
here,  or  leave  and  side  with  the  English,  they  finally  decided  upon  the  latter 
course,  whereupon  the  whole  Monsy  settlement  broke  up,  during  the  month 
of  May.  In  canoes  prepared  for  the  occasion,  they  crossed  Lake  Erie  and 
went  to  Maiden,  where  they  joined  the  English.  With  the  exception  of 
the  Wyandottes,  who  had  their  settlement  three  miles  farther  up  stream, 
where  a  store  and  a  school-house  had  been  built  for  them  on  the  reserva- 
tion land  which  they  had  transferred  to  the  United  States,  we  were  now 
quite  forsaken. 

Earnest  preparations  were  now  made  for  war.  A  small  fort  with 
soldiers  was  established  here,  on  the  reservation,  at  the  United  States' 
store,  and  we  were  advised  to  go  there  for  safety.  To  this  we  gladly  con- 
sented, because  we  were  quite  alone.  We  remained  until  fall  at  the  fort 
on  the  reservation.  From  there,  I  made  a  visit,  during  the  summer,  to  the 
Upper  Sandusky,  forty  miles  away,  where  was  the  original  seat  of  the 
Wyandotte  Indians,  and  while  with  them  preached  to  them  the  Word  of 
God  in  their  Council  House,  in  the  Delaware  language,  which  many  of 
them  understood,  so  that  they  could  translate  what  was  said  into  Wyan- 
dotte. I  also  visited  the  Seneca  villages  which  lay  half  way  between  the 
Lower  and  Upper  Sandusky  and  acquainted  them  with  my  purpose.  Here 
I  was  lodged  in  their  Council  House  and  provided  with  a  kettleful  of 
boiled  venison  and  corn,  for  which  a  wooden  spoon,  after  the  Indian 
custom,  was  placed  in  front  of  me.  They  brought  me  a  number  of  deer- 
skins for  my  bed  for  the  night.    Next  morning  I  was  visited  by  two 


399 


Chiefs,  of  whom  the  one  could  talk  some  English.  With  very  solemn  faces, 
they  sought  to  make  it  clear  to  me  that  my  efforts  to  preach  to  them  the 
Word  of  God  could  not  be  accepted,  first,  because  they  had  decided  to  hold 
to  the  manners  and  customs  of  their  forefathers  and  therefore  had  no 
desire  to  have  anything  to  do  with  the  teaching  of  the  white  people ; 
secondly,  they  had  no  interpreter  who  would  be  able  to  translate  the 
English  or  Delaware  into  their  language. 

Meanwhile,  the  unrest  caused  by  the  war  became  greater,  but  we  be- 
lieved ourselves  safe  where  we  were  because  Detroit  was  provided  with  a 
strong  garrison  under  Governor  Hull.  This  continued  until  the  middle  of 
October,  when  all  of  a  sudden  the  most  terrible  report  reached  us,  that  the 
latter,  after  a  feeble  defence,  had  surrendered  Detroit  to  England,  and 
that,  in  consequence  of  this,  the  English  soldiers  might  be  expected  in 
Sandusky  the  next  day  (the  day  after  we  had  heard  the  report).  This 
created  the  greatest  consternation  among  the  inhabitants  of  the  fort,  as 
well  as  among  the  Indians,  and  everybody,  we  included,  made  preparations 
to  flee  with  the  greatest  possible  haste.  The  Wyandottes  in  the  Lower 
Sandusky  fled  to  the  Upper  Sandusky,  as  did  also  the  Senecas.  They  drove 
their  cattle  before  them  and  everybody  had  to  look  out  for  himself.  With 
the  assistance  of  a  man  who  had  pack-horses,  we  had  the  good  fortune  of 
bringing  away  our  best  belongings,  though  we  suffered  the  loss  of  a  great 
many  useful  things  which  could  not  be  packed.  In  company  with  three 
white  families  and  their  children,  who  had  a  wagon  between  them,  we 
began  our  journey  to  the  Upper  Sandusky.  Bro.  Hagen  rode  on  our 
horse.  Thus  far  we  had  not  seen  anything  of  the  enemy,  but  it  was  not 
long  after,  that  they  appeared  in  the  Lower  Sandusky,  where  the  fort  was 
attacked  but  not  taken.  A  skirmishing-party  of  British  Indians  had  ven- 
tured into  the  region  and  had  murdered  a  number  of  white  families  near 
Mansfield. 

In  the  course  of  a  week  we  reached  Muskingum  or  Goshen,  having  been 
detained  on  the  way  for  a  number  of  days,  by  fever.  We  were  grateful 
and  glad  that  the  Lord's  protection  had  been  so  graciously  over  us  and  had 
brought  us  into  the  midst  of  our  dear  brethren.  Wherever  we  went  on 
our  journey,  we  met  frontier  settlers  in  the  greatest  alarm  making  prepa- 
rations for  flight.  We  saw  their  wagons,  loaded  with  household  effects, 
standing  in  front  of  the  houses,  ready  to  drive  off  at  a  moment's  notice, 
should  the  signal  be  given.  At  Goshen  there  was  also  considerable  unrest, 
but  this  was  of  a  different  character.  This  was  due  to  the  great  suspicion 
which  many  of  the  white  people  in  the  neighborhood  entertained  against 
the  Indian  brethren.  It  was  believed  that  they  secretly  sympathized  with 
their  relatives  who  had  joined  the  English.  This  brought  about  un- 
avoidable hatred  against  them  and  all  eyes  watched  their  every  movement, 
so  that,  for  a  while,  a  guard,  consisting  of  trustworthy  persons,  was  kept 
in  the  village  in  order  to  allay  suspicion  and  to  get  rid  of  the  slander. 

Bro.  and  Sr.  Mortimer  had  received  a  call  to  New  York  and,  accom- 
panied by  the  single  Bro.  Hagen,  they  left  for  Bethlehem,  November  12. 
I  was  therefore  left  in  sole  charge  of  the  mission,  confident  that  the  Lord 


4<X> 


would  help  me,  and  so  passed  the  winter  in  peace  in  the  midst  of  the  little 
Indian  congregation,  until  spring.  On  the  third  of  April,  toward  evening, 
two  men,  namely,  Philip  Ignatius  and  a  strange  Indian  from  the  English 
side,  came  here  secretly  with  the  intention,  as  the  former  afterwards  de- 
clared, of  bringing  away  his  mother  and  sister  to  the  English  side.  All  the 
Indians  were  staying  at  their  sugar  camps,  at  the  time,  and  I  was  all  alone 
in  the  village.  The  prowlers  therefore  kept  themselves  concealed  during 
the  night,  in  the  sugar-huts  of  their  relatives,  and  were  not  discovered. 
But  on  their  way  here  they  had  been  seen  at  Mansfield,  about  forty  miles 
from  this  place,  and  the  white  people  followed  them  as  far  as  New  Phila- 
delphia and  there  made  it  known.  Thereupon  an  officer,  with  two  parties 
on  both  sides  of  the  river,  hastened  to  the  Goshen  tract,  in  order  to  hunt 
the  spies,  as  they  called  them,  and  to  take  them  prisoners.  My  house  was 
searched  from  top  to  bottom  and  all  corners  thereof.  They  strongly  sus- 
pected that  I  knew  of  their  presence  and,  in  collusion  with  them,  had  con- 
cealed them  with  the  Indian  brethren.  But  since  they  were  nowhere  to  be 
found,  they  hastened  to  the  sugar-camps  of  the  Indian  brethren.  I  went 
with  them,  because  I  knew  nothing  of  what  had  transpired  and  still  hoped 
that  it  would  prove  to  have  been  a  false  alarm  on  the  part  of  the  New 
Philadelphians,  when  to  my  horror,  I  learned  that  it  was  all  too  true.  The 
Indians  in  question,  when  they  heard  that  they  were  pursued,  fled  to  a 
small  island  in  the  Muskingum  River  and  hid  themselves  in  the  woods. 
When  I  arrived  with  the  officer  and  his  men,  the  island  was  surrounded  by 
white  people,  and  many  of  them  held  their  guns  in  readiness  to  shoot  in 
case  the  fugitives  should  show  themselves  and  refuse  immediately  to  give 
themselves  up  as  prisoners.  This  led  me  to  call  to  the  fugitives  to  come 
out  of  the  woods  and  surrender  themselves  voluntarily,  and  I  begged  the 
officers  and  his  men  to  hold  back  so  that  there  should  be  no  bloodshed.  A 
number  jumped  into  the  water  where  it  was  most  shallow,  while  others 
were  taken  across  in  canoes,  which  some  of  our  Indian  brethren  had 
dragged  to  the  place. 

At  the  demand  of  the  officer,  I  accompanied  him  to  the  island  that  I 
might  persuade  the  Indians  to  surrender  themselves  voluntarily  and  allow 
tr.emselves  to  be  bound.  One  of  the  men  proposed  that  I  should  be  ar- 
rested, too,  because  I  was  no  better  than  the  Indians  who  had  concealed 
the  arrival  of  these  spies.  But  nobody  listened  to  the  hostile  fellow,  and 
they  were  satisfied  to  take  a  Goshen  Indian  named  Isaac  George,  who  had 
denied  that  strange  Indians  had  come  from  the  Sandusky.  Him  they 
bound  and  took,  together  with  the  two  others,  to  the  prison  at  New  Phila- 
delphia. This  occurrence  brought  the  Indian  congregation  the  greatest 
trouble  and  sorrow.  The  mother  and  sister  of  Philip  Ignatius  and  his 
daughter  cried  aloud  for  several  days  and  nights  and  would  not  be  com- 
forted, because  they  expected  nothing  else  than  that  their  relative,  as  well 
as  his  companion,  would  be  condemned  to  death,  since  both  were  regarded 
as  spies  and  the  former  was  strongly  suspected  of  having  had  part  in  the 
murder  of  a  number  of  families  near  Mansfield,  the  previous  fall.  Be- 
cause of  the  many  cruelties  perpetrated  by  the  British  Indian  warriors  on 


401 


the  American  soldiers  on  the  Miami  River,  the  enmity  of  the  white  people 
in  the  neighborhood  of  Mansfield  and  New  Philadelphia  continually  in- 
creased against  the  Indian  brethren  in  Goshen.  They  were  believed  to  be 
in  danger  because  of  these  bitter  feelings  which  many  cherished  against 
them,  therefore  good  friends  and  well-wishers  advised  them  to  break  up 
their  settlement  and  to  remove  to  another  neighborhood,  where  they  would 
be  under  the  protection  of  the  Government.  Their  answer,  however,  was : 
"God  can  protect  us  here,  too,  if  it  is  His  will ;  if  not,  we  prefer  to  die  on 
our  own  rather  than  on  strange  land." 

After  the  prisoners  had  been  kept  in  chains  in  the  prison  at  New  Phila- 
delphia for  four  or  five  weeks,  I  informed  Governor  Meigs  of  it,  where- 
upon he  promised  to  stop  off  at  New  Philadelphia  on  his  return  from  the 
army  on  the  Miami  River.  Because  it  was  suspected  that  he  was  inclined, 
on  that  occasion,  to  give  the  prisoners  their  freedom,  a  number  of  armed 
men  from  Mansfield  and  Wooster  made  their  appearance  at  New  Phila- 
delphia and  demanded  violently  that  the  prisoners  should  be  turned  over 
to  them,  and  even  made  preparations  to  break  into  the  prison.  But  the 
New  Philadelphians  did  not  want  this  disgrace  to  attach  itself  to  them,  so 
they  made  counter-preparations  and  prevented  them  from  carrying  out 
their  cruel  intentions. 

When  the  angry  men  saw  that  they  could  not  visit  their  wrath  upon  the 
prisoners,  it  occurred  to  them  that  they  might  take  vengeance  on  the 
Indians  of  Goshen  and  threatened  to  march  there  with  their  weapons  and 
storm  the  place.  Neighbors  who  belonged  to  the  Sharon  congregation  and 
had  just  come  from  New  Philadelphia,  told  us  of  this  at  once.  They 
offered  to  receive  the  Indian  brethren  into  their  houses  and  barns  and  to 
protect  them  against  attack,  in  answer  to  which  the  latter  immediately  left 
Goshen.  On  the  advice  of  several  Sharon  brethren  who  came  to  me  late 
in  the  evening,  I  allowed  myself  to  be  persuaded  by  them  to  go  with  them 
and  stay  with  them  over  night,  since  they  were  of  the  opinion  that  I  would 
not  escape  without  injury.  The  Lord,  however,  graciously  protected  us 
against  the  evil,  in  that  the  enemies  were  not  permitted  to  carry  out  their 
evil  designs.  They  changed  their  minds  and  returned  home  without  seek- 
ing revenge. 

After  a  six  weeks'  imprisonment  of  the  Indians,  Governor  Meigs  ar- 
rived at  last  at  New  Philadelphia  and  ordered  that  the  prisoners  should 
be  shown  lenience  and  that  they  should  have  their  hearing  at  Chillicothe 
instead  of  at  New  Philadelphia.  In  accordance  with  this  order,  they  were 
to  be  taken  first  to  Zanesville.  After  some  months,  however,  they  received 
their  freedom  and  Isaac  George  came  back  to  us,  while  the  other  two 
entered  the  service  of  the  American  army. 

Already  in  the  spring  of  1813,  it  was  decided  that  I  should  have  a  help- 
meet in  the  service  of  the  little  congregation  at  Goshen,  but,  because  of 
the  unrest  at  the  time,  it  was  impossible  to  make  arrangements  for  leaving 
my  post,  so  the  matter  had  to  be  postponed  until  fall,  when  a  party  from 
Lititz  was  gotten  together,  under  the  leadership  of  Bro.  Lanius,  with  the 
intention  of  coming  west.    Among  the  number  was  the  one  whom  the 


402 


Lord  had  chosen  to  be  my  helpmeet,  namely,  the  single  sister  Rosina 
Heckedorn,  from  the  Lititz  choir-house.  Hard  as  it  was  for  her  to  accept 
the  call  under  these  circumstances,  she  found  no  rest  until  she  had  fol- 
lowed it,  in  child-like  manner,  and  consecrated  herself  unconditionally  to 
His  service,  and  made  the  experience  that,  in  this  way,  one  feels  happiest, 
come  what  may.  This  party  reached  New  Philadelphia,  September  6,  and 
arrived  at  Goshen  on  the  7th.  Their  arrival  occasioned  great  joy,  not  only 
among  the  Indian  brethren  at  Goshen  but  among  the  neighboring  Sharon 
brethren,  among  whom  were  Bro.  and  Sr.  Blickensderfer,  Sr.  and  the 
family  of  A.  Ricksecker,  former  residents  of  Lititz.  These,  together  with 
the  other  white  brethren  from  Sharon  and  Gnadenhuetten,  increased,  by 
their  presence,  the  solemnity  of  the  wedding,  which  took  place  on  the  8th, 
in  the  presence  of  the  Indian  brethren  and  sisters,  the  minister  at  Gnaden- 
huetten, Bro.  George  Miller,  performing  the  ceremony.  At  the  conclusion 
of  the  service,  the  Holy  Communion  was  celebrated,  the  Sharon 
brethren  and  sisters  also  participating  with  fervor.  All  of  this  made  a 
deep  impression  upon  our  little  Indian  congregation.  The  distance  from 
Goshen  to  Sharon  was  about  two  miles  and  that  from  the  latter  place  to 
Gnadenhuetten,  about  six  miles,  where  the  Sharon  brethren  went  to  church, 
therefore  it  often  became  my  pleasant  duty,  especially  when  the  weather 
was  unfavorable,  to  serve  them  with  the  Word  and  Sacrament,  which 
brought  about  a  loving  fellowship  between  them  and  the  Indian  congrega- 
tion, and  served  as  a  blessing  to  both. 

At  this  time  the  fortunes  of  war  turned  to  the  borders  of  Upper  Canada 
and  the  American  troops  drew  near  to  the  British  on  the  Thames  River, 
so  that  the  terror  of  the  white  inhabitants  in  our  community  was  over,  and 
our  little  Indian  congregation  once  more  enjoyed  rest  and  peace,  and  we 
with  it.  At  the  same  time,  they  were  now  cut  off  entirely  from  their 
countrymen,  who  had  left  their  former  homes  and  for  the  most  part  had 
gone  over  to  the  British  side.  There  was  therefore  no  prospect  that  our 
congregation  or  place,  which  consisted  of  from  six  to  seven  families, 
would  have  any  growth  from  without,  accordingly,  we  had  to  be  satisfied 
with  what  was  here  and  serve  the  little  Indian  congregation  with  school, 
Word  and  Sacrament,  as  long  as  it  would  please  the  members  to  remain 
in  this  isolated  place.  On  the  other  hand,  influences  were  very  hurtful 
here,  on  account  of  the  ever-increasing  temptation  to  drink  whisky,  because 
they  could  hardly  leave  their  village  without  coming  in  contact  with  it. 
They  realized  more  and  more  themselves  that  it  was  impossible  for  them 
tc  remain  here  very  much  longer,  but  it  was  hard  for  them  to  decide  upon 
leaving  their  homes  and  move  over  on  the  English  side,  since  the  Kilbucks 
and  White  Eyes  families  were  always  Americans  and  their  families  stood 
and  served  on  that  side  during  the  Revolutionary  War. 

Our  lot  during  our  seven  years'  sojourn  at  this  place  was  very  much 
lightened  by  the  near  and  brotherly  interest  and  support  in  every  need  and 
case  of  sickness,  on  the  part  of  Bro.  and  Sr.  Blickensderfer,  Sr.,  and  the 
many  other  brethren  at  Sharon.  We  could  not  thank  the  Saviour  suf- 
ficiently for  His  gracious  assistance  under  so  many  trying  circumstances, 


403 


and  often  felt  that  we  were  not  worthy  of  the  kindnesses  which  they 
showed  us  for  the  sake  of  the  cause  of  the  Saviour.  Here  there  were 
born  to  us  three  daughters,  of  which  we  had  to  give  up  the  oldest,  when 
she  was  nine  weeks  old,  to  the  Church  above,  at  which  time  the  Saviour 
comforted  us  richly,  so  that  I  was  enabled  myself  to  deliver  the  funeral 
address,  circumstances  being  such  that  nobody  else  could  be  secured  to 
do  it. 

When  Bro.  J.  Schnall  pasesd  away  unexpectedly,  September,  1819,  at 
New  Fairfield,  we  received  the  call  in  October  to  take  his  place.  The 
journey  thither  had  to  be  postponed,  however,  until  the  following  spring, 
because  of  the  illness  of  our  youngest  daughter,  who  was  seven  months 
old,  and  also  on  account  of  the  lateness  of  the  season  to  cross  Lake  Erie. 
Bro.  Chr.  Blickensderfer,  Sr.,  had  intended  to  accompany  us  to  New  Fair- 
field, but  to  our  sorrow,  our  old  greatly-beloved  benefactor  passed  away 
before  we  left.  Toward  the  end  of  May,  1820,  we  took  leave  of  our  dear 
little  Indian  congregation  at  Goshen,  as  well  as  of  the  dear  neighboring 
white  brethren  and  sisters  at  Sharon.  Some  of  the  former  and  a  few  of 
the  latter,  accompanied  us  on  our  way  to  Cleveland  as  far  as  our  first 
night's  lodging,  one  of  their  wagons  bringing  us  to  that  place  and  another 
our  baggage,  since  it  is  the  nearest  and  best  city  to  trade  in,  although 
ninety  miles  away.  Since  both  of  our  children  suffered  from  the  whoop- 
ing-cough, it  was  very  hard  for  us  to  find  lodging  on  the  way.  One  night 
we  would  have  been  on  the  street,  if  a  God-fearing  woman  had  not  taken 
pity  on  us  and  received  us  and  our  children  and  quartered  us  in  her  own 
room.  Toward  Cleveland  we  found  the  road,  for  twenty  miles,  almost 
unbroken  and  bad,  so  that  the  wagon  went  from  one  chuck-hole  into  the 
other.  In  addition  to  this,  the  many  corduroy  bridges  helped  to  make  it 
almost  unendurable  to  remain  in  the  wagon.  It  would  have  been  nearly  as 
easy  to  travel  on  foot. 

We  had  to  remain  in  Cleveland  for  almost  a  week  on  account  of  storms 
and  contrary  winds,  until  we  came  across  a  little  schooner  going  to  Detroit, 
which  we  boarded.  We  reached  Detroit  in  thirty-six  hours,  after  enjoying 
fairly  favorable  weather.  Here  we  hired  two  men  with  an  open  boat,  who 
brought  us  up  the  Detroit  River  into  Lake  St.  Clair,  where  we  were  struck 
by  a  strong  wind  and  heavy  thunderstorm  and  we  were  unable  to  land.  As 
the  waves  dashed  into  the  boat,  we  were  in  great  danger  of  sinking,  for  we 
could  not  know  how  soon  a  wave  might  fill  our  boat  if  the  storm  grew 
worse.  We  prayed  to  the  Lord  to  deliver  us  out  of  this  danger  and  how 
happy  we  were  when  our  prayer  was  answered  and  we  could  finally  enter 
the  mouth  of  the  Thames  River,  before  it  was  quite  dark.  Here  we  found 
lodging  in  the  small  hut  of  a  Frenchman,  and  we  were  able  to  dry  our 
clothing  and  bedding. 

Next  morning  we  went  four  miles  farther  up  stream  and  reached  Mr. 
Isaac  Dolson,  at  whose  hands  we  received  a  friendly  reception.  Here  we 
unloaded  our  things  and  discharged  our  boatmen.  With  these  good  people 
we  remained  two  days  until  we  had  made  arrangements  to  proceed.  The 
Indian,  Jeremiah  Kilbuck,  who  had  accompanied  us  from  Goshen,  had 


404 


proceeded  immediately  from  here  to  New  Fairfield,  about  forty  miles 
away,  in  order  to  announce  our  coming.  We  left  our  heaviest  things  here 
and  drove  with  a  horse  and  wagon  over  a  level  road,  leading  along  the 
river  for  fifteen  miles,  and  came  to  John  Dolson,  Esq.,  with  whom  we  felt 
at  home  immediately,  because  of  an  earlier  acquaintance  derived  through  his 
intercourse  with  the  missionaries  and  inhabitants  of  New  Fairfield.  From 
the  latter  place  a  horse  and  wagon  were  sent,  with  which,  accompanied  by 
a  large  part  of  the  Indian  congregation  and  the  Brethren  Schmidt  and 
Kaman,  as  well  as  the  sick  Indian  Helper,  Bro.  Jacob,  who  had  come  to 
meet  us,  we  arrived  safely  at  New  Fairfield  on  June  13.  We  were  glad 
and  thankful  for  the  gracious  help  and  protection  of  our  dear  Lord,  which 
we  had  experienced  on  our  journey. 

The  single  Bro.  Renat.  Schmidt  and  the  widowed  Sr.  Schnall  will  soon 
begin  their  journey  to  Bethlehem,  on  the  wagon  which  brought  out  the 
single  Bro.  Haman.  The  mission  field  was  now  given  over  to  us.  Here, 
too,  we  soon  experienced  the  strong  influence  of  the  ubiquitous  whisky- 
evil,  which  proved  a  great  detriment  to  the  congregation,  especially  to  the 
men,  so  that  it  was  impossible  to  think  of  carrying  on  the  mission  work 
without  much  patience  and  forbearance.  The  evil  results  showed  them- 
selves especially  saddening  at  the  time  of  the  annual  receipt  of  the  im- 
perial presents  in  Matoon  or  Amherstburgh,  to  which  place  the  congrega- 
tion had  to  go  every  year  to  get  the  gifts.  Wicked  people  lay  in  wait  for 
the  Indians,  either  before  they  left  the  place  or  on  their  way  home,  in 
oider  to  take  from  them  their  presents  in  exchange  for  whisky,  and  in 
spite  of  the  heavy  penalty  set  on  such  action,  they  succeeded  all  too  well, 
because  no  one  bothered  himself  with  a  crime  of  this  sort.  Therefore  not 
a  few  returned  with  depressed  and  heavy  hearts,  on  account  of  which  the 
congregation  not  infrequently  suffered.  Everywhere  one  could  see  fallen 
faces,  while  others  cried  and  complained.  Others  were  shy  and  would  not 
let  themselves  be  seen  in  the  meetings  for  a  long  time.  There  were  also 
many  who  were  unfortunately  hardened  sinners  or  such  as  had  not  as  yet 
made  any  experience  of  a  change  of  heart.  We  had  to  struggle  against  all 
sorts  of  evils,  as  for  example,  drunkenness,  adultery,  fornication,  super- 
stition and  other  works  of  darkness,  which  could  only  be  driven  out  by  the 
grace  of  God.  There  was  therefore  a  feeling  of  mortification  and  sinful- 
ness on  the  part  of  such  persons  who  were  still  under  the  influence  of  the 
Spirit  of  God.  From  time  to  time,  they  came  to  their  teachers  and  frankly 
talked  to  them  of  their  heart's  condition  and  occasionally,  at  least,  received 
new  hope  and  encouragement,  so  that  they  did  not  remain  discouraged  and 
mired  in  their  sins  so  as  to  lose  all  hope. 

The  Spirit  of  God  let  Himself  be  strongly  felt  in  such  hearts  and  made 
the  precious  atonement  of  Jesus  for  sin  extraordinarily  important  and  en- 
joyable to  such  souls,  since  there  was  no  other  way  open  to  them  to  find 
entrance  into  Jesus'  kingdom  of  grace.  The  growth  in  holiness  and  in  the 
following  of  Jesus  had  to  be  awaited  with  a  great  deal  of  patience  in  most 
cases.  It  was  comforting  to  me  to  know  that  the  betterment  of  the  moral 
condition  of  the  congregation  did  not  depend  on  stringent  outward  regula- 


405 


tions,  good  as  these  are  in  their  way  and  much  as  they  find  favor  in  men's 
eyes,  but  on  the  heart's  acquaintance  with  its  depraved  and  lost  condition, 
and  the  soul's  turning  to  the  Saviour,  with  a  full  surrender  to  His  care  and 
trust  thereon  until  the  end.  The  slow  progress  which  was  made  in  a  true 
life  of  faith  through  the  work  of  the  Spirit  of  God  in  the  heart,  because  of 
the  many  faults  and  short-comings,  tried  my  patience  very  much,  indeed, 
in  my  efforts  to  further  it,  but  also  afforded  me  the  opportunity  to  learn  to 
know,  not  only  the  sinful  misery  of  the  Indian  congregation  but  my  own 
depravity.  I  strongly  felt  that  in  God's  eyes,  I  could  boast  of  no 
superiority  in  the  presence  of  the  greatest  sinner  and  this  taught  me  to 
exercise  patience,  a  gift  which  the  Lord  had  given  me  for  my  own  life  and 
from  which  a  blessing  flowed  into  my  heart,  which  I  might  not  have  en- 
joyed otherwise  in  such  rich  measure.  The  fact  that  I  could  at  this  time 
talk  with  them  in  their  own  language  and  make  all  addresses  in  the  meet- 
ings without  an  interpreter,  stood  me  in  good  stead,  and  made  my  work 
among  them  easier  amid  so  much  intercourse  with  them  in  regard  to  their 
inner  and  outer  affairs. 

By  the  abandonment  of  Goshen  on  the  Muskingum,  the  congregation  at 
New  Fairfield  received  a  considerable  increase,  in  the  year  1821,  through 
the  Indian  families  of  Kilbuck  and  White  Eyes,  together  with  others 
who  came  here  from  there.  The  sale  of  the  Indian  land  on  the  Muskingum 
resulted  in  an  annuity  of  $400  for  the  Indian  brethren,  which  amount  was 
annually  distributed  among  all  the  inhabitants  of  New  Fairfield  in  the 
form  of  merchants'  wares  and  articles  of  clothing  sent  to  them  from 
Detroit,  or  brought  by  them  from  that  place.  They  also  received  other 
assistance  for  themselves  and  their  children.  It  was  a  heavy  task  each 
year  to  distribute  these  articles  among  them  to  the  satisfaction  of  all. 

In  the  year  1823,  a  great  and  threatening  danger  arose  for  the  Indian 
congregation  at  New  Fairfield  because  of  its  location.  Even  before  this 
time  it  was  encroached  upon  by  the  white  inhabitants.  Now  a  new  survey 
of  their  tract  showed  a  great  disadvantage  to  our  settlement  in  that  the 
northern  border-line  cut  off  a  part  of  the  planting-grounds  of  the  Indian 
brethren,  which  would  have  exposed  their  settlement,  in  the  future,  to  the 
all  too  close  proximity  of  white  people.  The  Lord  helped  us  out  of  this 
trouble,  however,  and  inclined  to  us  the  heart  of  the  Governor  of  that 
time,  P.  Maitland,  of  Toronto,  to  whom  we  had  turned  with  a  written 
petition,  and  in  the  event,  half  of  our  tract  was  measured  off  on  the  south 
side  of  the  river  Thames,  and  the  other  half  on  the  north  side.  This 
brought  our  settlement  into  the  middle  and  the  white  settlers  around  us 
three  miles  away.  This  was  a  great  favor  and  for  the  good  of  the  mission, 
without  which  it  could  not  have  existed  in  the  long  run.  It  encouraged 
the  Indian  brethren  to  extend  their  farm  land  on  both  sides  of  the 
river,  and  to  spread  out  more  and  more  themselves,  especially  so  because 
the  population  of  the  village  increased  a  little  each  year. 

After  seventeen  years'  absence  from  the  white  congregations,  it  afforded 
me  and  my  wife  special  pleasure,  in  the  year  1825,  to  have  opportunity  to 
make  a  visit  to  Bethlehem  in  order  to  put  our  oldest  daughter,  who  was  in 


406 


her  tenth  year,  in  the  Girls'  School  of  that  place,  and  to  spend  the  Winter 
there.  On  this  occasion  we  visited  relatives  at  Nazareth,  Schoeneck,  Lititz 
and  Lebanon,  and  it  made  us  feel  very  humble  to  enjoy  all  the  loving  and 
friendly  receptions  and  entertainment  on  the  part  of  friends.  Strengthened 
in  body  and  soul,  after  Whitsunday,  1826,  we  began  our  homeward  journey 
by  way  of  New  York,  Albany  and  Buffalo,  and  after  a  fourteen  days' 
journey,  at  the  middle  of  June,  safe  and  well-preserved,  we  arrived  at 
New  Fairfield  to  the  joy  of  our  white  and  brown  brethren.  Bro.  and  Sr. 
Haraan  were  sick  at  the  time,  so  we  were  soon  in  the  harness  again.  The 
wish  of  the  Indian  Sr.  Abigail  was  fulfilled.  She  had  been  suffering  from 
consumption  and  we  had  expected  her  end  long  before.  She  constantly 
begged  the  Lord  that  He  might  permit  her  to  live  until  after  our  return 
and  we  actually  had  the  joy  of  seeing  her  in  full  consciousness,  and  of 
blessing  her  for  her  home-going,  whereupon  she  peacefully  passed  away 
the  following  night. 

The  Indian  congregation  at  New  Fairfield  had  needed  a  new  church  for 
a  long  time,  the  old  one  having  become  too  small  and  tumbledown.  There- 
fore, during  my  stay  at  Bethlehem.  I  induced  the  directors  of  the  Mis- 
sionary Society  to  grant  the  necessary  means  for  a  new  edifice.  On  Sep- 
tember 17,  1828,  in  the  presence  of  the  Rev.  Mr.  Morley,  rector  of  the 
Episcopal  Church  in  Chatham,  the  new  church  was  dedicated,  which  greatly 
encouraged  the  Indian  congregation  in  their  services. 

Our  youngest  daughter  having  reached  her  eleventh  year,  and  pur  post 
being  manned  by  Bro.  and  Sr.  Chr.  Miksch  and  the  widowed  Bro.  Adam 
Haman,  we  left  for  Bethlehem  in  order  to  put  her  also  into  the  Boarding 
School.  The  Lord  gave  my  wife  and  me  the  necessary  grace  and 
strength,  in  accordance  with  our  calling,  to  begin  our  return  journey  with- 
out our  children,  with  perfect  willingness.  We  left  Bethlehem  in  October, 
and  went  by  way  of  New  York,  Albany  and  Queenstown  over  land  to 
Brand  fort,  where  we  stayed  a  number  of  days  on  the  Grand  River,  forty 
miles  up-stream  from  the  road,  among  the  Delaware  and  Monsy  Indians, 
and  conducted  services  for  them.  In  this  way,  we  became  better  acquainted 
with  them,  which  had  the  result,  that  many  of  them  visited  us  later  at  New 
Fairfield  and  came  to  us.  From  there  our  way  led  us  back  again  through 
the  various  Mohawk  villages  on  the  Grand  River  to  Brandfort,  from 
which  place  we  went  by  stage  to  our  home,  one  hundred  and  thirty  miles 
away. 

On  this  journey  we  enjoyed  the  gracious  protection  of  our  dear  Lord. 
The  stage-driver  had  become  drunk  and  lost  control  of  the  horses,  and 
though  it  was  after  dark,  he  drove  rapidly,  in  spite  of  the  fact  that  the 
wagon-pole  had  already  been  broken  through  reckless  driving.  When  my 
wife  and  I  saw  our  danger,  we  got  off  the  wagon  when  a  halt  was  made 
in  order  to  get  the  hat  of  the  driver,  which  had  fallen  off.  We  were  ad- 
vised to  get  on  the  wagon  again,  since  it  was  impossible  for  us  to  make  the 
journey  on  foot.  But  when  we  would  not  be  persuaded,  the  driver  drove 
off  at  full  speed  with  the  remaining  passengers,  part  of  whom  were  like- 
wise merry.    Since  we  had  two  miles  to  the  next  station,  we  comforted 


407 


ourselves  with  the  thought  that,  although  dark,  we  would  reach  it  in  time. 
After  we  had  walked  about  half  a  mile,  we  saw  a  light  ahead  of  us  and 
thought  that  we  were  near  a  house  by  the  road-side.  But  when  we  drew 
nearer  we  found  to  our  alarm,  that  our  travelling  companions  had  been 
greatly  shaken  up  and  tossed  about  by  fast  driving  over  the  stump  of  a 
tree,  all  having  been  thrown  from  the  open  wagon,  one  breaking  his 
shoulder-blade  and  another  being  unconscious  and  having  to  be  carried  to 
the  nearest  house.  Through  the  terrible  jolt,  the  four  horses  succeeded  in 
breaking  away  from  the  wagon  and  ran  off.  The  wagon  lay  there  broken 
to  pieces,  and  had  to  be  taken  farther  piece-meal.  We  thanked  the  dear 
Saviour,  in  the  secret  depths  of  our  hearts,  for  He  had  graciously  pro- 
tected us  from  the  accident  by  putting  it  into  our  minds  to  escape  in  time. 
The  following  day  we  arrived  safely  at  our  destination,  after  an  absence 
of  four  months,  and  had  the  pleasure  of  finding  our  dear  Bro.  and  Sr. 
Miksch  and  Bro.  Haman.  as  also  the  Indian  brethren,  well  and  happy. 
Thus  far  Bro.  and  Sr.  Miksch  did  not  have  a  comfortable  house,  so  it  was 
decided,  with  the  assistance  of  the  Indian  Brethren,  to  build  them,  during 
the  following  year,  a  house  of  prepared  lumber,  which  work  was  done  for 
the  most  part  by  us. 

In  the  year  1832  the  widowed  Bro.  Adam  Haman  left  us  with  his  six- 
year-old  daughter,  after  having  been  with  us  in  the  service  here  for  twelve 
years.  His  departure  gave  us  sorrow,  especially  to  my  wife.  It  was  as  if 
she  was  giving  up  one  of  her  own  children,  because  she  had  taken  the  place 
of  a  mother  to  the  little  one  for  two  years  and  a  half. 

In  the  fall  of  the  year  1833  Bro.  and  Sr.  Vogler  came  to  us.  With  their 
help  in  spiritual  and  temporal  matters,  I  found  more  time  to  meet  the 
request  made  several  years  previously  to  translate  Huebener's  Bible  His- 
tory of  the  Old  and  New  Testament  into  the  Delaware  language,  which 
was  published  later  by  the  American  Tract  Society  in  New  York,  and  dis- 
tributed as  a  reading-book  among  the  Indians  of  this  Nation.  The  years 
1836-1837  were  hard  and  discouraging  ones  to  me  and  my  co-laborers, 
since  a  part  of  the  Indian  congregation  left  for  the  West  with  the  idea  of 
settling  on  the  Missouri  River.  To  this  end  they  had  banded  together  and 
entered  into  negotiations  with  His  Excellency,  Governor  Bondhead,  re- 
questing him  to  transform  half  of  the  Indian  tracts  lying  on  the  north  side 
of  the  Thames  River  into  an  annuity  ot  $600,  with  indemnity  for  the  im- 
provements on  it.  Those  of  the  inhabitants  who  remained  behind,  pro- 
tested, because  they  would  thereby  lose  all  their  planting-grounds  on  the 
side  mentioned,  and  the  settlement  of  the  white  people  would  be  brought  to 
their  doors.  Those  who  moved  away,  however,  would  not  rest  until  they 
had  attained  their  end.  and  left,  in  July,  1837,  acompanied  by  Bro.  Vogler. 
in  sixteen  canoes.  Some  other  Indian  families  from  Monsy  Town  joined 
them.  Since  many  quarrels  were  wont  to  arise  between  the  two  factions, 
which  naturally  created  disturbances,  those  who  separated  themselves  not 
having  acted  in  as  brotherly  a  manner  as  might  have  been  desired,  there 
was  a  great  deal  of  unpleasantness,  especially  for  me,  to  pass  through. 
But  our  dear  Lord  graciously  helped  us  also  in  this  respect,  so  that  eventu- 


408 


ally  all  difficulties  were  smoothed  over  and  removed,  and  we  were  helped 
out  of  all  perplexity.  A  written  petition  was  sent  to  Governor  Bondhead 
and  approved  by  him,  according  to  which  the  inhabitants  of  New  Fairfield, 
cr  the  part  that  remained  behind,  anew  secured  the  planting-ground  on  the 
north  side  of  the  Thames  River,  which  made  the  large  road  on  the  north 
side  of  the  River  Thames  instead  of  the  river,  the  northern  boundary  of 
the  Indian  tracts,  for  which  a  guarantee  was  received  later. 

The  population  of  our  village  was  now  greatly  reduced  and  the  attend- 
ance at  the  meeting-house  was  also  considerably  smaller.  At  the  same 
time,  the  change  brought  about  more  quiet  and  reverence  in  the  services 
and  appeared  to  make  a  blessed  impression  upon  many,  since  encourage- 
ment to  better  things  grew  stronger  and  the  temptations  to  worse  things 
became  less,  because  there  was  a  greater  unity  among  them  than  before. 
This,  too,  was  due  to  the  fact  that  outer  circumstances,  agriculture  for 
example,  improved  exceedingly,  because  so  many  fields  had  been  left  be- 
hind for  cultivation.  This  enabled  many  to  extend  their  activities  and  to 
spread  themselves  out  more,  without  much  effort.  We  also  enjoyed  more 
peace  and  quiet  in  the  village  and  had  considerably  less  intemperance  to 
fight,  since  the  best  part  of  the  congregation  had  remained.  There  was 
also  some  increase  in  population,  through  heathen  families  from  the  Grand 
River,  who  were  baptized  and  joined  the  congregation. 

Bro.  and  Sr.  Miksch  and  Sr.  Vogler  with  her  two  children,  in  accordance 
with  their  call  to  Westfield,  left  here  in  the  spring  of  1838,  so  that  for  the 
time  being  all  the  work  rested  upon  me  and  my  wife.  In  fall,  however, 
Bro.  and  Sr.  Bachman  came  to  assist  us,  but  had  to  leave  again  in  the 
spring  of  1842  on  account  of  the  critical  condition  of  Sr.  Bachman's  health, 
which  increased  our  missionary  labors  once  more.  Especially  so,  since  dur- 
ing the  following  summer  a  new,  roomy  school-house  was  built.  By  fall 
this  was  finished,  and,  my  remaining  assistant  having  gone  to  Bethlehem, 
the  school  with  almost  forty  children  was  left  on  my  hands,  which  labor  in 
addition  to  the  meetings  and  other  church-work,  so  weakened  my  chest, 
that  in  the  winter  of  1843,  I  had  to  stay  in  the  house  for  several  months, 
and  my  recovery  often  seemed  doubtful.  Under  these  circumstances,  being 
already  quite  advanced  in  years,  I  considered  it  best  to  ask  for  a  release 
from  service,  which  was  granted  me,  too,  at  once.  It  gave  us  not  a  little 
sorrow  to  separate  ourselves  entirely  from  the  fellowship  of  the  dear 
Indian  congregation,  after  having  served  it  for  twenty-three  years  and 
having  passed  through  so  many  experiences  with  it,  and  far  rather  would 
we  have  closed  the  years  of  our  life  among  them,  if  other  conditions  had 
not  made  it  necessary  to  seek  our  little  place  of  retirement  in  the  Church. 


DATE  DUE 


DEMCO  38-297 


ICI 


